KKK God's Word Three

Bible One - Arlen's Judgment Seat of Christ - Ch. 5

“Soul-winning” has to do with winning those who are already saved
to a life of faithfulness to the Lord.
“Soul-winning” is winning one’s life.
This involves winning Christians (those possessing “life”)
to be occupied with the Lord’s business
during His time of absence, anticipating His return.

Winning Souls is the GOAL of KoffeeKupKandor.

Soul-winning!
By Arlen Chitwood of Lamp Broadcast

Excerpted from Bible One -The Tree of Life from Judgment Seat of Christ, Ch. 5, by Arlen Chitwood.

Soul-winning in the New Testament is largely misunderstood in Christian circles today. The common terminology, which is not at all correct, is to equate soul-winning with carrying the message of salvation by grace to the unsaved. In fact, equating soul-winning with the message of salvation by grace serves only to obscure both issues, leaving one hopelessly mired in a sea of misinterpretation. Soul-winning is one thing, and proclaiming the message of salvation by grace is another. The former has to do with the saved, and the latter has to do with the unsaved. The messages involved in both issues MUST be kept separate and distinct, which necessitates Christians understanding proper distinctions in these two realms.

Salvation by grace, carried to the unsaved, is the presentation of the simple gospel message. The unsaved are to be told “that Christ died for our sins according to the Scriptures” (1 Corinthians 2:1-2; 15:3). Christ has paid the penalty for sin. The work of redemption has been accomplished on man’s behalf, and God is satisfied. Provision has been made for unredeemed man to be saved by receiving that which Christ has done on his behalf. And he does this by simply believing on the Lord Jesus Christ (Acts 16:31).

Redeemed man, on the other hand, is to hear an entirely different message. He is to be taught the reason for his salvation. He is to be told that Christ has gone away “to receive for Himself a kingdom”; he is to be told that during the time of his Lord’s absence he is to be busy with the talents and pounds that the Lord delivered to and left in charge of His servants (Christians); he is to be told that a day of reckoning is coming; he is to be told that the Lord will return to judge His servants on the basis of their faithfulness in carrying out His business during His time of absence; and he is to be told that the outcome of this judgment will determine every Christians’ position in the coming kingdom (Matthew 25:14-30; Luke 19:11-27).

And it is within this overall message to the saved that one finds the salvation of the soul taught in Scripture, not within the message of salvation by grace, proclaimed to the unsaved.

“Soul-winning” has to do with winning those who are already saved to a life of faithfulness to the Lord. “Soul-winning” is winning one’s life. This involves winning Christians (those possessing “life”) to be occupied with the Lord’s business during His time of absence, anticipating His return. And more specifically, this involves winning Christians to be occupied in this manner with that portion of the Lord’s business delivered to them personally.

Illustrated in the parables of the talents and the pounds, one servant was responsible only for bringing forth an increase in the talents or the pounds that had been placed in his possession, not in those that had been placed in another servant’s possession. Issues and determinations resulting from the judgment seat will be based strictly on the evaluation of works performed by Christians in complete keeping with that set forth in these two parables.

Direct references to the salvation of the soul are found in New Testament passages such as Matthew 16:24-27; Hebrews 10:38-39; James 1:21; 5:19-20; 1 Peter 1:9-11 and are always spoken of in a future sense within a context dealing with those who are already saved. Soul-winning is associated with the righteous acts of the saints, with overcoming, and with one day being extended the privilege of eating of the tree of life. This is the reason that soul-winning is found within a context of this nature in Proverbs 11:30. It is the wise who win souls (win lives).

Those who are wise shall shine like the brightness of the firmament and those who turn many to righteousness like the stars forever and ever. (Daniel 12:3)

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The following Word Document is SAFE to open and print: SOUL-WINNING by Arlen Chitwood.docx.

Judgment Seat of Christ BOOK in this site.

To website CONTENTS Page.

The Tree of Life
Excerpts from the Judgment Seat of Christ by Arlen Chitwood of Lamp Broadcast

Excerpted from Ch. 5

Man’s rule over the earth must wait for the time when Revelation 2:7 will be brought to pass. He that “overcomes” will realize the salvation of his soul (life), realize that blessed hope, come into possession of the required wisdom and knowledge necessary to rule as a co-regent with Christ in the kingdom, and be shown to have a wholesome tongue [a tranquil tongue] in this rule.

This is what Scripture teaches concerning the presence of the tree of life in Eden, the absence of the tree of life in the world today, and the coming inheritance of the saints, when Christians will be allowed to “eat from the tree of life, which is in the midst of the paradise of God.”

Excerpted from Ch. 7

When overcoming Christians go forth to rule with Christ in the kingdom, everything will be in a state of readiness. By and through the provision of the tree of life, the hidden manna, the white stone, and the new name, Christians will be properly equipped for every facet of life in the kingdom as they rule the nations with Christ.

They will be given wisdom and knowledge to rule in equity, justice, and righteousness; they will be provided with the necessary sustenance (physical and/or spiritual) to equip them for the office that they are to hold; they will be given identifying stones, showing their victory over the world, the flesh, and the devil; and the One with whom they are to rule as co-heirs will know them by a new name.

Through God’s provision, a perfect rule will issue forth when man is once again brought back into the position for which he was originally created. All authority in that day will emanate from one throne (cf. Revelation 2:26-27; 3:21), and nothing short of an absolute rule will suffice.

Scripture:

The tree of life is mentioned nine times in Scripture, in three different books — three times in Genesis (Genesis 2:9; 3:22, 24), four times in Proverbs (Proverbs 3:18; 11:30; 13:12; 15:4), and twice in the book of Revelation (Revelation 2:7; 22:2). But what was the original purpose for the tree of life (seen in Genesis), which will be realized yet future (seen in the book of Revelation)?

And out of the ground the Lord God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden . . . . (Genesis 2:9a)

He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God. (Revelation 2:7)

Wisdom, Understanding

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, 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)

Fruit of the Righteous

The fruit of the righteous is a tree of life; and he who wins souls is wise. (Proverbs 11:30)

Hope Realized

Hope deferred makes the heart sick, but when the desire comes, it is a tree of life. (Proverbs 13:12)

A Wholesome Tongue

A wholesome [‘tranquil’] tongue is a tree of life, but perverseness in it breaks the spirit. (Proverbs 15:4)

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Word Document: The Tree of Life by Arlen Chitwood.docx which is SAFE to open and print.

Also see Judgment Seat of Christ BOOK in this site.

To website CONTENTS Page.

The Tree of Life in Genesis, Proverbs, and Revelation
By Arlen Chitwood of Lamp Broadcast

(Please remember here we are referencing the Tree of Life, not one of the three Books of Life.)

The “tree of life” is mentioned nine times in Scripture, in three different books — three times in Genesis 2:9; 3:22, 24, four times in Proverbs 3:18; 11:30; 13:12; 15:4, and twice in the book of Revelation 2:7; 22:2. But what was the original purpose for the tree of life (seen in Genesis), which will be realized yet future (seen in the book of Revelation)?

The tree of life was one of the numerous trees in the garden in Eden. And Adam, with Eve, was commanded to eat of all these trees, with the exception of one — the “tree of the knowledge of good and evil” (Genesis 2:9, 16-17). Adam, the first man, had been created for the specific purpose of assuming the rulership over the earth, and the fruit of the tree of life was singled out as a specific provision for man as he exercised this rule.

An evident connection between man’s rule and his partaking of the tree of life can be seen by noting the appearance of this tree in the beginning when man was in a position to rule, the absence of this tree during the entire period when man is not in a position to rule (aside from the tree being referenced in Proverbs), and the reappearance of this tree in the book of Revelation when man will be brought back into a position to rule (cf. Genesis 1:26-28; Revelation 2:26-27).

The period during which man has been barred from eating of the tree of life began following Adam’s fall, resulting in his disqualification to rule; and this period will end following the issues of the judgment seat, at which time man will once again find himself in a position to rule.

Adam, following the fall, was driven from the garden to prevent his partaking of the tree of life. Adam could not be permitted to eat of this tree in a fallen condition, for had such occurred, Adam, in a fallen state, would have realized that which fruit from this tree was meant to provide. Thus, not only did God remove Adam from the garden, but He placed a “cherubim at the east of the garden of Eden, and a flaming sword which turned every way,” [to prevent fallen man from reentering the garden and partaking of this tree]” (Genesis 3:22-24).

Studying Genesis 3:22-24 apart from the context and related Scripture could lead one to believe that the purpose for the tree of life in the beginning, in Genesis, was to provide perpetuity of life for Adam in his unfallen state. However, such could not have been the case at all. “Death” did not enter into the picture until after Adam’s sin (Genesis 2:15-17; 3:6ff; cf. Romans 6:23), at which time he was barred from the tree of life.

Adam had lived in an undying state prior to his sin, as he continued to live in an antithetical dying state following his sin; and to say that the tree of life was given to Adam in his unfallen state to provide perpetuity of life, preventing death, cannot possibly be correct. Nor could it possibly be correct to say that the tree of life would have had anything to do with providing physical life (keeping Adam alive physically) following the fall. A tree can produce only “after its kind” (Genesis 1:11-12). In this respect, fruit from the tree of life simply could not have produced one result before man’s fall and another following man’s fall.

In Revelation 2:7, partaking of the tree of life has been promised to the overcomers from among those already possessing eternal life. Consequently, in this passage, the tree of life can have nothing whatsoever to do with perpetuity of life; and it is the same in the Genesis account when man was first brought upon the scene to rule and to reign.

The tree of life in both Genesis chapters two and three (Genesis 2; 3) and Revelation chapter two (Revelation 2) appears in a different setting entirely. The tree of life reserved for Christians in Revelation 2:7 is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam’s position in the Genesis account — created to rule and reign, in possession of an unending life, with the fruit of the tree of life at his disposal — the same thought concerning regality in connection with the tree of life would hold true. Thus, Adam in a fallen state, no longer in a position to rule, could not be allowed to eat of the tree of life, for fruit from this tree would provide “life” in relation to regality.

This whole overall thought concerning the tree of life in Scripture would have to hold true, for that which is seen relative to this tree in Revelation chapter two is drawn from that which was first seen relative to this tree in Genesis chapters two and three. The fruit of the tree of life was in the past (seen in the book of Genesis) and will be in the future (seen in the book of Revelation) a provision for the rulers in the kingdom. This is an evident fact that must be recognized.

And, in that coming day following the Millennium, the tree of life will be for “the healing of the nations” (Revelation 22:2). The Greek word translated “healing” is therapeia, from which the English word “therapy” is derived. This is a medical term that has to do with restorative healing. In that day, God will restore all of saved mankind to the original place that man occupied at the time of his creation. And, consequently, the whole of saved mankind, with regality in view, will have access to the tree of life.

During the preceding Messianic Era, the tree of life will have been made available to overcoming Christians (Revelation 2:7), those ruling and reigning as co-heirs with Christ. And this tree will probably be made available to certain others at this time as well, others occupying regal positions with Christ in His reign from the heavens over the earth (e.g., certain Old Testament saints, Tribulation martyrs [Matthew 8:11-12; Revelation 20:4-6]).

But following the Messianic Era, in the eternal ages, this tree is seen being made available to the nations of the earth, something that would have been completely out of place during the Millennium. And this will be an apparent end result of Israel’s evangelistic endeavors during the Millennium, along with Christ’s rule with a rod of iron during this time.

Man was created in the beginning to rule and to reign. And though only a part of saved mankind will have been brought back into a position to occupy the throne at the beginning of the Millennium (with the tree of life made available to them at this time), at the end of the Millennium the whole of saved mankind will be brought back into this position (with the tree of life made available to them at this time).

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(The following Word Documents are SAFE to open and print: Tree of Life in Genesis, Proverbs, and Revelation by Arlen Chitwood.docx.)

Also see The Out-Resurrection and The Tree of Life in this site.

To website CONTENTS Page.

“Dead” is equated with "Defiled."
"Living" is equated with “Not Defiled.”

Dead . . . Not Defiled
By Arlen Chitwood of Lamp Broadcast

Excerpted from the Judgment Seat of Christ BOOK, Ch. 9, in this site.

The thought of many of those in the church in Sardis described as living, but being dead, must be looked upon in an opposite sense to the thought of a few in the church having garments that were “not defiled” (Revelation 3:1, 4). In this sense, “dead” would be equated with defiled, and “not defiled” would be equated with living. Christians alone are in view, those capable of producing works pleasing to the Lord (Revelation 1; 2, cf. Ephesians 2:10).

“Death” in a spiritual sense is associated with both the unregenerate and the regenerate. The unregenerate are spoken of as being “dead in trespasses and sins” because of unbelief (Ephesians 2:1); and the regenerate can be spoken of in the sense that they are presented in Revelation 3:1 — living, but being dead — because of unfaithfulness (cf. 1 Timothy 5:6; James 5:5), associated with what James calls a dead faith.

(Note that the words “faith” and “believe” are cognate words in the Greek text. The former is a noun and the latter a verb. And either word can be used to refer to the same thing [e.g., Acts 16:31; Ephesians 2:8].)

James is the great epistle dealing with faith and works in the sense that they are presented in the messages to the seven churches in Revelation chapters two and three (Revelation 2; 3). Works emanate out of faith; and James 2:14-26 refers to a dead faith that is incapable of producing the type of works necessary to bring faith to its proper goal, the exact condition of those in Sardis whose existing state (“dead”) was associated with works. They possessed works, but these works did not emanate from a living, active faith. Rather, such works emanated from a dead, inactive faith and were the type of works that would be burned at the judgment seat (works described in 1 Corinthians 3:12 by three combustible materials, “wood, hay, straw”).

The distinguishing characteristic between those who were dead and those with undefiled garments in the message to the church in Sardis is, thus, in their “works.” This is really the overriding subject matter in each of the seven messages to the seven churches in Revelation 2; 3. Each message, following descriptive aspects of Christ as Judge in the midst of the churches (in keeping with the description given in Revelation 1), begins the same way: “I know your works . . . .” (Revelation 2:2, 9, 13, 19; 3:1, 8, 15).

And to properly understand the entire matter, along with the review and manifestation of two types of works at the judgment seat of Christ, one must understand the relationship between faith and works in James 2.

James, as all of the New Testament epistles, deals centrally with the future salvation of the soul rather than the salvation that we presently possess, the salvation of the spirit (cf. James 1:12, 21-22; 5:19-20). Both are wrought on the basis of works. Our present salvation (salvation of the spirit) has been wrought on the basis of Christ’s past, completed work; and our future salvation (salvation of the soul) will be wrought on the basis of the present works of those who have been justified on the basis of Christ’s past, completed work. The review of works at the judgment seat will be to determine the type of works, with a view to the salvation or loss of the soul.

James 2:14-26 opens with two self-answering questions, and the structure of these questions in the Greek text requires that both be answered in the negative (the Greek negative “me” appears in the latter question [designating a “no” response], and the integrally, inseparable nature of the two questions shows that the first must be answered in the same sense). The first question presents the relationship between faith and works in connection with profit, and the second question presents the relationship between faith and works in connection with salvation.

These two questions could possibly be better understood by translating the verse,

My brethren, if any one says he has faith, but does not have works, he cannot profit, can he? Faith cannot save him, can it? (James 2:14)

“Profit” and “salvation” are linked together in such a manner in James 2:14 that one cannot be realized apart from the other. That is, apart from an accrual of “profit,” salvation cannot be realized; or, to state it another way, an accrual of “profit” leads to (is for the purpose of) the realization of salvation (at a future date). And James specifically states that neither can be realized by faith alone. Works must enter in and have their proper place in the matter.

One cannot profit apart from an initial investment, and one is in no position to procure the salvation of which James speaks apart from presently possessing salvation. The Greek word translated “profit” is derived from a root word that means “to increase”; and the thought of an “increase” does not enter into the picture until one has an initial supply, making an “increase,” or “profit,” possible.

“Profit” is always something in addition to that which one already possesses. Initial investments, from which individuals can profit, are possessed only by the Lord’s own servants (Christians). There is no such thing as the word “profit” being used in this sense in connection with the unsaved, for they have no initial investment in this realm.

The parable of the talents (Matthew 25:14-30) and the parable of the pounds (Luke 19:11-27) provide two of the best Scriptural examples concerning “profit” on an initial investment in relation to the Lord’s servants during the present day and time. As brought out in these parables, the Lord has delivered all His goods to all His servants and has left them with the command, “Do business till I come” (Luke 19:13).

The servants of the Lord are to trade and traffic in the Lord’s business during His time of absence. Those who do so, under the leadership of the Lord, will realize a “profit” (cf. Matthew 25:15-17, 19-23; Luke 19:15-19). And by realizing a profit, or increase, on the initial investment, they will experience the salvation of their souls (cf. Matthew 16:24-27). On the other hand, those who refuse to use the initial investment will not only remain profitless but they will, as a consequence, suffer “loss” (cf. Matthew 25:15, 18-19, 24-30; Luke 19:15, 20-26). They will experience the loss of their souls (cf. Matthew 16:24-27).

Consequently, that which is involved in James 2:14, as explained in subsequent verses, is simply faithfulness to one’s calling (resulting in works), or unfaithfulness to one’s calling (resulting in no works [or valueless works not associated with faith]). Works of the nature referred to in this verse emanate out of “faith” and bring faith to its proper goal, which is the salvation of one’s soul (James 2:22; 1 Peter 1:9). Apart from such a manifestation of faith, giving rise to works, there can be no profit; nor can the inherently connected salvation follow (the salvation of the soul).

In the message to the church in Sardis in Revelation 3, two types of works are in view. The first type has to do with works not emanating from faith, and the second type has to do with works of the opposite kind, those emanating from faith.

The first type of works are those performed by Christians apart from the leadership of the Lord. Faith, associated with the Lord’s leadership, is not involved; and such works are invariably done under the leadership of man for the praise, honor, and glory of man.

The second type of works are those performed by Christians under the leadership of the Lord. Faith, associated with the Lord’s leadership, is the primary factor; and such works always redound to the praise, honor, and glory of the Lord.

Both types of works [as seen in 1 Corinthians 3:12-15] will be very evident at the judgment seat — those that are worthless (comparable to “wood, hay, straw”) and those of intrinsic value (comparable to “gold, silver, precious stones”).

The result of the manifestation of works at the judgment seat will be twofold:

1) The revelation of an accrual of profit, resulting in the salvation of the soul on one hand.

2) The revelation of no profit, resulting in the loss of the soul on the other hand.

Such will be the end of all works viewed in the seven messages to the seven churches.

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The following Word Document is SAFE to open and print: Dead . . . Not Defiled by Arlen L. Chitwood.docx.

To website CONTENTS Page.

Judgment Seat of Christ BOOK and/or Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 11

True fundamentalism in Christianity would necessitate an adherence
to the fundamentals of the Christian faith, which, of necessity,
would have to center around the Word of the Kingdom.

Christendom Today!
By Arlen Chitwood of Lamp Broadcast

Excerpted from the Judgment Seat of Christ BOOK, in this site.

Christendom today, from a humanistic standpoint, can be seen in all types of stages, covering a wide panorama of differences.

For example, there are churches that are either exclusively homosexual or churches openly accepting homosexuals into their fellowship, both seeing homosexuality as simply an alternate lifestyle [in line with the world’s view]; then there are very liberal churches that bear little resemblance to that which Scripture teaches; there are more orthodox-type churches that are seemingly teaching correct biblical doctrine in a number of areas; there are churches that pride themselves on their fundamentalism, etc.

But there is one thing that, with rare exception, all of them have in common, revealing their true identity — as being Laodicean [Revelation 3:14-22], not Philadelphian [Revelation 3:7-13]. None of them, with rare exception, either know anything about or will have anything to do with the Word of the Kingdom, the central message of Scripture that the leaven has been centering its attack on for two millennia. In fact, many of the churches that pride themselves on their fundamentalism, unlike many of the more liberal churches that are out of the mainstream of things in this respect, will often go out of their way to fight teachings surrounding the Word of the Kingdom.

And, because of the working of the leaven over two millennia of time, the preceding is perfectly understandable. The leaven knows no boundaries within Christendom, only one object — destroy any and all teaching surrounding the Word of the Kingdom.

True fundamentalism in Christianity would necessitate an adherence to the fundamentals of the Christian faith, which, of necessity, would have to center around the Word of the Kingdom. This is the way it was in Ephesus [the first of the seven churches in Revelation 2; 3], until they left their first love. And this is the way it must be in any church today that would look upon itself as Philadelphian rather than Laodicean — which would be an adherence to or a return to that which is taught and believed in Ephesus, to true fundamentalism, before the Church left its first love.

Between these two points, there is no middle ground. A person, or a complete church, is either for Christ or against Christ [Matthew 12:30; Luke 11:23]. A Church is either Philadelphian [centers its teaching on the Word of the Kingdom] or Laodicean [centers its teaching on other than the Word of the Kingdom]. And the latter, regardless of how fundamental they might appear to be, are still Laodicean, not Philadelphian.

(The following Word Document is SAFE to open and print: Christendom Today by Arlen Chitwood.docx.)

Also see Bible One - Charles Strong's Homosexual Behavior — The Gay Agenda and American Vision - Stop Twisting the Bible … to Make it Fit Same-Sex Marriage by Gary DeMar.

To website CONTENTS Page.

In the coming kingdom, Christ will rule in Satan’s stead,
and Overcomers ruling with Christ will rule in the stead of angels presently ruling with Satan.

The second Man, the last Adam not only had to be brought on the scene, but He had to meet Satan face-to-face in order to show that He was fully qualified to act in the realm for which man had originally been created. Then, the last Adam provided redemption for fallen man, with a view to man ultimately occupying the position for which he had originally been created.

Satan, Great Enemy of Christian Life!
By Arlen Chitwood of Lamp Broadcast

Excerpted from Judgment Seat of Christ BOOK, Ch. 4, in this site.

Christians are to always be watchful and exercise a well-balanced judgment in the race of the faith, for Satan stands ever ready to bring about defeat in their lives through his “wiles" [crafty, deceitful ways] (Ephesians 6:11).

Why is Satan so intensely interested in bringing about defeat in the lives of Christians today? Why has Satan expended so much time and energy throughout almost two millennia in efforts to bring Christianity into the apostate condition in which it presently finds itself? What is so special about Christianity, attracting Satan’s attention after this fashion? The answer is very simple, but it is one which goes almost completely unrecognized within the confines of the lukewarm, apostate Laodicean Church of today.

To properly understand the present warfare between Satan and Christians, one must go back to the creation of man and understand certain things concerning the reason for man’s creation. Adam was brought into existence to rule the earth, and Eve was removed from Adam’s body, by and through the process revealed in Genesis 2:21-23, to reign as consort queen with him (Genesis 1:26-28). And the dominion to be exercised by Adam was the one which Satan held at that time (and continues to hold today).

Satan had previously been brought into existence to rule the earth. He was the “anointed cherub" [messianic angel]. He held the chief position among a great host of angels who, along with him, ruled the earth under the one True and Living God, in a complete structural breakdown of powers and authorities (cf. Ezekiel 28:14-16; Luke 4:5-6; Ephesians 6:12; Revelation 12:7-9).

But the day came when Satan rebelled against the Lord and succeeded in leading one-third of the angels ruling with him at that time in this rebellion. Satan sought to elevate his throne (increase his delegated power and authority) and “be like the most High” (Isaiah 14:13-14). Satan sought to become the ruler over all the provinces throughout the universe — the position held by God Himself — rather than continue ruling only the province over which he had originally been placed.

As a result, Satan’s kingdom was reduced to a ruined state, but he himself retained his position as ruler of the kingdom. And he would be allowed to retain this position until that day when his God-appointed successor appeared on the scene, ready to take the scepter (Genesis 1:2a, 26, 28; Psalm 110:1-2).

This is the reason Satan was so intensely interested in bringing about the fall of Adam. Adam had been created to occupy the position that Satan held. The wrecked domain (the earth) had been restored, and the one created to rule in Satan’s stead had been created from the very dust of the restored domain. Satan’s replacement was present, on a restored domain, though he had yet to take the scepter.

Thus, following Adam’s creation, the only hope that Satan possessed was to bring about Adam’s disqualification through sin, as he himself had previously been disqualified through sin. Otherwise, Adam would ultimately take the scepter, and Satan’s reign would end.

However, such was not to occur. Satan, by tempting Eve, brought about the first man, the first Adam’s fall and disqualification. This allowed Satan to continue his reign, necessitating the appearance of the second Man, the last Adam [Jesus*] at a later date (cf. 1 Corinthians 15:45)).

Christ’s virgin birth (He must be God as well as Man, for the triune God alone can act in the realm of redemption [Genesis 1; 2; 3; 4]), His face-to-face encounter with Satan in the wilderness, and His vicarious death at Calvary, have all come to pass. However, He has yet to wrest the governmental reins of the earth from Satan’s hands. He has yet to take the scepter and rule the earth in Satan’s stead.

An interval of time exists prior to His taking the kingdom in order that He, by and through the Holy Spirit, might call out a bride to reign as consort queen with Him. This is the reason for the present dispensation, a fact little recognized and understood in Christendom today.

As the first Adam possessed a bride removed from his body to reign with him (proceeding the time he was to take the scepter), so will the last Adam. This bride is presently being called out from among the redeemed, and for the past two millennia, Satan has been doing all within his power to thwart God’s purpose for the present dispensation. His attack today is directed specifically and intently against Christians for one simple, revealed reason. Christians are the ones destined to be placed as consort queen with Christ in His reign.

Christ is presently at the right hand of God, and Satan cannot touch Him; but Christians are presently upon the earth, and Satan walks “to and fro on the earth . . . back and forth on it” (Job 1:7; 2:2; cf. 1 Peter 5:8), venting his wrath against them, seeking at every turn to bring about their defeat and consequent disqualification to occupy a position with Christ during the coming day of His power. Satan, at every turn, seeks to overcome Christians, rather than allowing Christians to overcome him.

In the coming kingdom, Christ will rule in Satan’s stead, and Christians ruling with Christ will rule in the stead of angels presently ruling with Satan. The entire matter surrounding the present warfare between Satan and Christians has the coming kingdom in view. Overcoming Christians will occupy the numerous proffered positions of power and authority with Christ in the kingdom, but the Christians who are overcome will be denied these positions. Future positions with Christ in the kingdom, presently being offered to Christians, are for the overcomers alone.

*“There exists a government of the universe conducted by great angels and their subordinates. Many of these have fallen from their original allegiance to God and prostitute their offices and powers to corrupt His realms. It is therefore inevitable that a rearrangement shall come in that heavenly government. This will be effected by Christ and His glorified followers being invested with the whole of that heavenly authority. For it is written that ‘not unto the angels hath God subjected the inhabited world to come’” (Hebrews 2:5).” ~ G. H. Lang, World Chaos, 1944
*Added

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See Judgment Seat of Christ BOOK and/or Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 4.

The following Word Document is SAFE to open and print: Satan, Great Enemy of Christian Life by Arlen Chitwood.docx.

To website CONTENTS Page.

Bible One - Charles Strong's The Home Church

The primary purpose of a local church service is [should be]
to systematically teach those who have been saved the entire Word of God,
with the ultimate goal of allowing immature Christians
to become mature Christians and increasing the growth of mature Christians
to ever higher levels of spiritual maturity.

The Home Church!
By Charles Strong of Bible One

Greet Priscilla and Aquila, my fellow workers in Christ Jesus . . . Likewise greet the church that is in their house. . . . (Romans 16:3, 5)
The churches of Asia greet you. Aquila and Priscilla greet you heartily in the Lord, with the church that is in their house. (1 Corinthians 16:19)
Greet the brethren who are in Laodicea, and Nymphas and the church that is in his house. (Colossians 4:15)
to the beloved Apphia, Archippus our fellow soldier, and to the church in your house. (Philemon 1:2)

The initial Christian local churches were home churches, which is to say that they were assemblies of believers in Christ who met in home residences for instruction and fellowship. And although the apostles taught and preached “Jesus as the Christ” daily in the temple, they also taught and preached Him in “every house” (Acts 2:46; 5:42). It was the apostle Paul who said the following:

“. . . You know, from the first day that I came to Asia, in what manner I always lived among you . . . how I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house.” (Acts 20:18, 20)

The word for “house” in the above Scripture references and in many other references within the New Testament is the Greek word oikos, a term usually designating a local “dwelling” or “home.” And although the Greek word ekklesia (lit. assembly), translated “church” is used at various times within the New Testament to designate all believers (i.e., the “body of Christ” [Matthew 16:18; Ephesians 5:27, 29; Colossians 1:24]), often, and specifically in the above Scripture references, it refers to a local “assembly” of believers.

But over time, as the various home assemblies increased in number, many of them deemed it advantageous to unite and meet outside such homes in larger accommodations, much like what today are considered local churches. And over time due to individual interpretations over points of biblical doctrine, many of these now larger “local churches” split, a process that has led to the various “denominations” existing today.

Many Christian denominations believe the Divine Record, consisting of both the Old Testament and the New Testament (the Holy Bible), was given over a period of time through holy men who were moved by the Holy Spirit (2 Peter 1:21). They believe the Bible to be consistent, not contradictory; but then, generally only in accord with the established doctrine of their own unique denomination, and that only after their “approved” theological authorities have signed off on the doctrine. Regrettably, over time, this way of thinking has somewhat, if not greatly, encouraged the prevention of lay-Christians from personally arriving at the truth taught in Scripture.

One only needs to attend many of the various local churches throughout the land, evangelical and otherwise, to find that very little on-going and systematic doctrinal instruction is being taught from the pulpits. Rather, attending Christians are subject to messages most likely consisting of three points in support of an intended superficial theme and often followed by an invitation to come to Christ in faith. This is particularly true on the evangelical side of the Church (all Christians). And the shame of it is that the primary responsibility of pastors is to be a teacher of God’s Word, i.e., biblical doctrine.

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 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)

(The words “pastors and teachers” in Ephesians 4:11 refer to one group of individuals, not two groups. They are pastor-teachers, not “pastors and teachers,” as translated in many English versions.
This is seen in the structure of the Greek text. There are two nouns in the same case form, connected by kai [and], with a definite article preceding the first noun but not repeated before the second noun. In a structure of this nature, the second noun [didaskalos, “teacher”] is seen as simply a further description of the first noun [poimen, “pastor,” “shepherd”].
The pastor [shepherd of the flock] is to be a teacher [teacher of the flock]. He is to lead the flock through the proclaimed Word.)

Christ declared that “man shall not live by bread alone, but by every word that proceeds from the mouth of God” (Matthew 4:4); and, indeed, the apostle Paul made certain to teach the “whole counsel of God,” instruction regarding “the gospel of the grace of God” and “the kingdom of God,” from “house to house” (Acts 20:20, 24-25, 27). And to Timothy, the apostle Paul clearly stated,

All Scripture is given by inspiration of God, 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. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. 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 Timothy 3:16-4:4)

But then the deterioration and degradation of the Church, represented by the diverse number of Christian denominations and their local churches, over the past two thousand years should not be surprising to a dedicated student of God’s Word, particularly one who is a student of biblical prophecy. In addition to prophecies contained in the Old Testament and various warnings throughout the New Testament, the book of Revelation 2; 3 also presents a history of the Church throughout the dispensation, beginning with the “church of Ephesus” that had left its “first love” and ending with the “church of the Laodiceans” that is described as “wretched, and miserable, and poor, and blind, and naked” (Revelation 2:4, 3:17).

The absence of in-depth doctrinal instruction from the pulpits of Christianity today is one of the primary results of the growth of larger populated churches, some even designated “mega-churches,” throughout this dispensation. Now it is customary for these types of local churches to relegate “bible instruction” to what many call Sunday School, usually a limited-time (less than an hour) meeting of various classes of individuals that takes place prior to the main service on Sunday mornings. And the instruction is closely administered by individuals who closely adhere to the express doctrines of each church’s particular denomination.

Then there is the problem of the Nicolaitans (Revelation 2:15), a development that formed early in Church history and is prevalent in most local churches today. An accurate description of this particular aspect within local churches throughout the dispensation is given by Arlen Chitwood’s book, Judgment Seat of Christ BOOK, as follows:

Following the warning to the church in Ephesus, reference is made to the “Nicolaitans” (an Anglicized form of the compound Greek word, nikolaites [from nike, “a victor,” “a conqueror”; and laos, “people”]). Thus, the word “Nicolaitans” means, “to conquer [be victorious over] the people.”
Within Church history, there is no record of a group of individuals known by the name, “Nicolaitans” — in the church in Ephesus [Revelation 2:6], or in any other first-century church (note that a reference to the “Nicolaitans” is also repeated in the epistle to the church in Pergamos [Revelation 2:15]). And, when coming across a reference of this nature, there is only one thing that can be done in order to understand that which the Lord meant by using this word (whether by Christians during the first century, or by Christians today). The use of “Nicolaitans” would have to be understood as a reference to the actions of a group of individuals, described by the meaning of the word itself.
From the meaning of the word, a reference to the “Nicolaitans” could only be understood as a reference to individuals forming a hierarchy within the Church, ruling over the people. And these individuals were undoubtedly responsible, at least in part, for the existing conditions in Ephesus near the end of the first century, as well as the conditions subsequently seen existing in Pergamos (and possibly in one or more of the other five churches, though this is not mentioned).

Sadly, the “doctrine of the Nicolaitans” is seen in the clearly established and ornate hierarchy of the Roman Catholic Church, a hierarchy somewhat mirrored by certain liberal (in their theology) Protestant denominations; but, unfortunately, is also followed to some degree in many evangelical denominations and their local churches. It is not uncommon for certain bishops, pastors, elders, deacons, and others to establish a “chain-of-command,” which encourages, even requires a degree of inordinate “veneration” and “submission” from the “lay” congregation.

That is why, particularly in these last days, it is indeed advantageous for Christians who thirst after the solid food (meat) of God’s Word, which alone leads to righteousness (faithfully believing all of the Word and living for Christ), to endeavor to contact other like-minded Christians and set up a “home church” in one of their residences. To do this will often provide them the following benefits:

1. An environment free of hierarchical rule.
2. An environment promoting increased communication, fellowship, personal attention, and love among the participants.
3. An environment that promotes serious study of God’s Word at a pace conducive to efficacious assimilation of truth.
4. An environment that will promote spiritual growth, i.e., spiritual maturity.

Many pastors of evangelical local churches, with which this writer is best acquainted, attempt to deliver a pulpit message (motivational sermon) followed by an explanation of the plan of salvation in an effort to reach any lost person (anyone who has never been eternally saved) in the congregation. This is then most often followed by a call (an invitation) for any who will place their faith in Christ for their personal eternal salvation to so indicate their decision by coming forward (or by some other means). This procedure is followed due to the pastor’s sincere belief that this order of events is the principal aim or purpose of a local church service. And although this writer finds no fault with presenting the means of eternal salvation at the end of a church service (in fact it is recommended should there be any doubt as to the spiritual make-up of the congregation), for a pastor to believe this is the primary reason for the service can only mean he is misguided.

The primary purpose of a local church service, be it on Sundays (morning or evening) or any other day of the week, is to systematically teach those who have been saved the entire Word of God, with the ultimate goal of allowing immature Christians to become mature Christians and increasing the growth of mature Christians to ever higher levels of spiritual maturity.

As for “winning the lost” to Christ, this is the responsibility (ministry) of all Christians, not just pastors during their participation in local church services. And according to the whole of Scripture, this is to be accomplished by word and deed. In fact, without deeds (a righteous lifestyle — a life lived in accordance with the Word [Colossians 2:6; 1 Thessalonians 2:12; 4:1; Philippians 1:27; Ephesians 4:1-3]), words are ineffective. And frankly, this is a ministry to be conducted outside and away from the local church, an ongoing activity that should be an essential part throughout every aspect of a believer’s life.

But to be effective in this ministry a Christian must grow spiritually, which is the only way the Christian will then be able (be empowered) to live a Spirit-filled life — the only way God is able to effectively use one of His children. Now every Christian has been sealed by the Spirit of God and has the Spirit permanently within (2 Corinthians 1:22; Ephesians 1:13-14; James 4:5), but to be filled with the Spirit is another matter. To be filled with the Spirit is to have the ability to be so spiritually yielded to God that He (Holy Spirit) then is able to divinely work through the Christian in order to accomplish that which is pleasing to Him. And this state of being is required of all Christians in accordance with what the apostle Paul states in the book of Ephesians.

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)

The question then is “How does one achieve this state of being?” The answer is seen in a companion passage of Scripture, also given through the apostle Paul, as follows:

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)

The parallel is clear. To be filled with the Spirit is to have the Word of Christ dwell in you richly. And this may only be achieved if a Christian continually avails himself to the teaching of the Word.

Another key word used in Scripture to convey the process of growing from spiritual immaturity to spiritual maturity (i.e., being filled with the Spirit) is the word “sanctify.” The Greek word translated sanctify is hagiazo, and it literally means “to set apart” or “to make holy.” Essentially it is used to represent a process (sanctification) required of Christians, which is the will of God (1 Thessalonians 4:3a). It is the process that represents a growth from babyhood to adulthood, from spiritual immaturity (the state of a Christian upon his “birth from above”) to ever increasing levels of spiritual maturity.

And the only way for a Christian to experience sanctification is to immerse himself in the Word of God, as is clearly seen in the following passages of Scripture. The first passage is part of Christ’s prayer for His disciples.

I have given them Your Word; and the world has hated them because they are not of the world, just as I am not of the world. . . . Sanctify them by Your truth. Your Word is truth. (John 17:14, 17)
And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors-teachers, for the equipping [lit. perfecting] of the saints for the work of ministry, for the edifying [lit. building] of the body of Christ, till we all come to the unity of the faith and of the knowledge [lit. full or mature knowledge] of the Son of God, to a perfect [lit. full grown or 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)
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 [lit. full or mature 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 [lit. full or mature knowledge] of God; strengthened with all might, according to His glorious power, for all patience and longsuffering with joy. (Colossians 1:9-11)
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 [lit. mature], thoroughly equipped for every good work. (2 Timothy 3:14-17)
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)

Every Christian should realize that Scripture (the Holy Bible [Old Testament and the New Testament]) is primarily a book for the believer in Christ, given to be studied and absorbed so that the Christian may please God through continual spiritual growth, which only then will result in the bringing of the “lost” to Christ.

Again, it the pastor of the local church who has the primary responsibility of bringing the Christian to a mature position in Christ. To this end, Arlen L. Chitwood in his book, Salvation of the Soul BOOK, in this site, provides the following cogent remarks:

Thus, a minister with a congregation placed under his care has been charged with a tremendous responsibility. His central ministry is among the saved, among those capable of grasping spiritual truth; and he is to disseminate spiritual truth to these individuals as it relates to things surrounding present and future aspects of salvation, not to things surrounding the past aspect of salvation. He, in this manner, is to “feed the flock of God,” looking ahead to Christ’s appearance in all His glory (1 Peter 5:2-4).
This individual is responsible, under the leadership of the Spirit of God, to provide proper spiritual nourishment to and for those Christians placed under his care. And the only thing that God has provided for him to use as he feeds the flock of God is the Word of God.
As a minister in charge of a flock, he is to expound this Word under the leadership of the Holy Spirit. And Christians placed under his care are to receive this proclaimed Word into their saved human spirits. Then the Spirit of God can take this “implanted Word” and effect spiritual growth to maturity, with the end result being the salvation of their souls (James 1:21).
The tragedy in Christian circles today is the light regard that pastors of churches have for fulfilling the very purpose of their ministry. And, the end result of pastors failing to properly “feed the flock” entrusted to their care will be the entrance of innumerable carnal, immature Christians into the Lord’s presence at the end of the present dispensation with redeemed spirits, changed bodies, but wasted and thus unredeemed souls — forfeited lives.
Their eternal salvation will remain unaffected; but, with the forfeiture or loss of their souls, they will be unable to realize the inheritance presently “reserved in heaven” for the faithful (1 Peter 1:4). Consequently, they will occupy no position among the “many sons” who will be brought to glory (Hebrews 2:10).

Finally, the early established assemblies (local home-churches) of Christians were close-knit groups who not only profited in spiritual (doctrinal) progression but also profited from warm personal friendships that provided extra spiritual support. Unfortunately, the established local churches of today (a term normally indicating a “building” of/for “worship” [a term that should pervade a Christian’s entire life and not just within a man-made structure] embody large groups of individuals (many of which are Christians) who often are not very well acquainted with one another.

Since most pastors of local churches fail in their primary responsibility of systematically teaching God’s Word to (feeding) their congregation (flock), it is strongly recommended that Christians who recognize this dearth establish and attend a home church in order to properly study the Word of God, which will nurture their spiritual maturity and ultimately result in the salvation of those who do not know Christ in addition to a rewarding personal experience before Christ at His Judgment Seat (2 Corinthians 5:10).

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. (Hebrews 10:23-25)

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Word Document whic is SAFE to open and print: The Home Church by Charles Strong.docx

Also see Conditions in the Church Today!, Misguided Priorities, Holy Spirit – Ministries and Filling! and The Metamorphosis in this site.

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If Children Live With…
If children live with criticism, they learn to condemn and be judgmental.
If children live with hostility, they learn to be angry and fight.
If children live with ridicule, they learn to be shy and withdrawn.
If children live with shame, they learn to feel guilty
If children live with tolerance, they learn to be patient.
If children live with encouragement, they learn confidence.
If children live with praise, they learn to appreciate.
If children live with fairness, they learn justice.
If children live with security, they learn to have faith.
If children live with approval, they learn to like themselves.
If children live with acceptance and friendship, they learn to find love in the world.
~Dorothy Knolte

Word Document:If Children Live With….docx which is SAFE to open and print.

Got Questions - What is the significance of the Babylonian Empire in biblical history?

In the Bible, Babylon is mentioned from Genesis to Revelation, as it rises from its rebellious beginnings to become a symbol of the Antichrist’s evil world system.

What is the significance of the Babylonian Empire in biblical history?
By Got Questions

Babylon rose from a Mesopotamian city on the Euphrates River to become a powerful city-state and later the capital city and namesake of one of the greatest empires in history. The city was located on the eastern side of the Fertile Crescent about 55 miles south of modern Baghdad. Babylon’s history intersected the biblical timeline early and often. The influence of Babylonia on Israel and on world history is profound.

The Founding of Babylon

The Bible’s first mention of Babylon comes in Genesis 10. This chapter is referred to as the table of nations as it traces the descendants of Noah’s three sons. In the genealogy of Ham, “Cush was the father of Nimrod, who grew to be a mighty warrior on the earth” (Genesis 10:8). Nimrod founded a kingdom that included a place called “Babylon” in Shinar (Genesis 10:10).

(The following Word Document is SAFE to open and print: Table of Nations—Ham, Shem and Japath.docx.)

The Tower of Babel

The Tower of Babel is found in Genesis 11. In English it is easy enough to make the connection between “Babel” and “Babylon,” but in Hebrew it is the same word. This chapter cements Babylon’s reputation as a city of rebellion against God. From then on, the biblical writers consistently use Babylon as a symbol of evil and defiance (see 1 Peter 5:13 and Revelation 17:5).

Babylon’s Early Growth

Near the time of Abraham, Babylon became an independent city-state ruled by the Amorites. The first Babylonian dynasty included Hammurabi, the sixth king, known for his code of laws. Hammurabi expanded the kingdom, and the area around Babylon became known as Babylonia. During the second dynasty, Babylon was in communication with Egypt and entered a 600-year struggle with Assyria. After a time of subjugation to the Elamite Empire, a fourth dynasty of Babylonian kings thrived under Nebuchadnezzar I. Then Babylon fell under the shadow of Assyria.

Babylon’s Ascendency

By 851 B.C., Babylon was only nominally independent, requiring Assyrian “protection” and facing many internal upheavals. Finally, the Assyrian Tiglath-pileser III took the throne. The Assyrians and Merodach-baladan, a Chaldean, traded power more than once. During one of his times of advantage, Merodach-baladan sent emissaries to threaten Hezekiah, king of Judah (2 Kings 20:12-19; Isaiah 39). When the Chaldean chief Nabopolassar took control of Babylon in 626 B.C., he proceeded to sack Nineveh, the capital of Assyria.

Nebuchadnezzar II’s Conquest of Judah

Under the Chaldean dynasty, and, arguably, throughout the rest of history, no king surpassed the glory and absolute power of Nebuchadnezzar II’s reign. As the crown prince (son of Nabopolassar), he defeated Pharaoh Necho II, who had come to the aid of the Assyrian army, winning for Babylonia the former Assyrian lands, including Israel. After being crowned king, Nebuchadnezzar forced King Jehoiakim of Judah to “become his vassal for three years. But then [Jehoiakim] changed his mind and rebelled against Nebuchadnezzar” (2 Kings 24:1). The king of Babylon, who did not take kindly to being rebelled against, captured Jerusalem and took the king and other leaders, military men and artisans as prisoners to Babylon (2 Kings 24:12-16). This deportation marked the beginning of the Babylonian exile of the Jews.

Nebuchadnezzar appointed Zedekiah to rule Judah. However, Zedekiah, against the prophet Jeremiah’s counsel, joined the Egyptians in a revolt in 589 B.C. This resulted in Nebuchadnezzar’s return. The remaining Jews were deported, Jerusalem was burned, and the temple was destroyed in August of 587 B.C. (Jeremiah 52:1-30).

The Prophet Daniel and the Fall of Babylon

Babylon is the setting for the ministry of the prophets Ezekiel and Daniel, who were both deportees from Judah. Daniel became a leader and royal advisor to the Babylonian and Persian Empires. He had been captured after the battle of Carchemish in 605 B.C. (Jeremiah 46:2-12). The book of Daniel records Daniel’s interpretation of Nebuchadnezzar’s dream (Daniel 2) and foretells the fall of Babylon to the Medes and the Persians (Daniel 5). Earlier, the prophet Isaiah had also foretold the fall of Babylon (Isaiah 46:1-2).

Conclusion

In the Bible, Babylon is mentioned from Genesis to Revelation, as it rises from its rebellious beginnings to become a symbol of the Antichrist’s evil world system. When God’s people required discipline, God used the Babylonian Empire to accomplish it, but He limited Judah’s captivity to 70 years (Jeremiah 25:11). Then, God promised to “punish the king of Babylon and his nation” (Jeremiah 25:12) “for all the wrong they have done in Zion” (Jeremiah 51:24). Ultimately, all evil will be judged, as symbolized by Babylon’s demise in Revelation 18:21: “The great city of Babylon will be thrown down, never to be found again.”

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Your (Christian) Coming Judgment
By Charles Strong of Bible One

As I think back over the many years I have been a believer in Jesus Christ, since the 25th of December of 1959, and the numerous local churches and Christian groups I’ve visited and joined since then, I am overwhelmed by the almost total lack of systematic in-depth instruction in and from the Bible, the Word of God, to which I witnessed during those many years. It has been my experience as a graduate of a recognized evangelical Christian college (now a university), a one-time pastor of an evangelical local church, and a participant in various Christian activities in the United States and several other countries, that throughout most of evangelical Christendom the overpowering emphasis is centered on the repetition of the basic, introductory doctrine within God’s Word, i.e., the gospel of grace, to the exclusion of its “meat” doctrine, i.e., the gospel of glory, reiterated throughout the Word and designed to bring a Christian from immaturity to maturity and secure the goal of his calling.

Having been blessed with an ever-increasing knowledge of the Word in these later years, I have progressively become disconcerted over the belief by so many Christians, and the leadership in so many evangelical local churches, that it is the local church where one who is lost without Christ should be exposed to the gospel of grace. To this end local congregations are repeatedly fed a diet of simplified messages, void of any concerted theological substance designed to feed the ample supply of spiritual-deficit Christians, but designed to appeal to the lost who may possibly be in the pews. It appears to me that evangelical Christendom in general has not and will not realize that the primary purpose of the local assembly of believers, the local church, is for the purpose of building up Christians, those who have already believed on Jesus Christ (Hebrews 10:23-25), in order that they need not be classified as were the Christians in the book of Hebrews:

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)

Christ intended Christians to first go out into the fields of the lost and there bring them to Christ; and, then to bring them to the local assembly for intricate and intensive instruction in the Word so that they might advance from immaturity to maturity (Matthew 25:19-20). The local church is where Christians seriously “go to school,” which is not to mean approximately 30 minutes of parroting from a denominational quarterly once a week, often termed “Sunday School.” Rather, it is up to the pastor-teachers of local congregations to teach the Word of God in-depth (Ephesians 4:11-12), to bring the babe in Christ to maturity in Christ.

To reiterate, the purpose of such a thorough education in the Word of God is to insure that the child of God may transition from spiritual immaturity to maturity, thereby being equipped to routinely and properly make moral decisions that will insure his safe deliverance from evil throughout his temporal pilgrim journey and his eventual achievement of the “goal of his calling.” This spiritual process (transition) centers on a Christian's understanding and acceptance of the “gospel of glory,” the salvation of the soul, which is quite different from the “gospel of grace,” the salvation of the spirit.

Now before my evangelical brethren “go off the deep end” thinking that I have either made up a different salvation doctrine or that I believe a person may lose eternal life, which he has received by believing in Christ, I assure you that this is not the case. Scripture absolutely guarantees that once a person has believed in Christ, that person will never lose that eternal salvation. Salvation of the soul differs from the salvation of the spirit only with regard to millennial varieties, not eternal varieties. Confusion exists because even though both aspects of salvation are evident and separately discussed in the Word, most bible students and teachers believe they are one and the same, always striving to equate the two, which invariably leads to conflicting positions.

Scripture reveals that man is a tripartite (3-part) being (spirit, soul, and body [1 Thessalonians 5:23; Hebrews 4:12]) and these three facets of man are never confused or treated as equal throughout the Holy Writ, even though numerous teachers of the Word attempt to violate this principle. Granted, one’s spirit immediately ascends to God upon physical death of the body (Luke 23:46; John 19:30; Acts 7:59; 2 Corinthians 5:8), but the prognosis of the soul (life) of man is an entirely different matter. And even though its connection and transition does not alter the eternal varieties of man, it does impact his recognition and position during the coming kingdom of Christ.

To properly present both of these aspects is not the intent of this discussion. I strongly encourage the reader to access this book, Salvation of the Soul BOOK, in this site, which presents the different aspects of God’s redemptive (salvation) plan for man. It is the purpose of this discussion to present “one facet” of God’s redemptive plan for man, embedded within the “gospel of glory,” which should influence every Christian every day of his temporal life as he proceeds to its end.

And that “one facet” is the clear teaching in God’s Word that once a Christian passes from temporal to eternal life, he will stand before the Judgment Seat of Christ to face a thorough exposition of his temporal life subsequent to his saving faith in Christ, which will reveal determinations that will affect his recognition (rewards, some or none) and position during the Messianic Era (Christ’s millennial [thousand year] kingdom on earth).

Frankly, this truth receives very little attention in the local churches within evangelical Christendom today. Even though all Christians agree that they are directed by Scripture to live holy lives, most avoid considering the negative consequences that may await one who neglects this scriptural mandate. Rather, most wish only to consider what they believe are the positive features of their salvation experience, which are almost always ambiguous expectations presented by the pulpits of evangelical churches. Most Christians are taught, or simply believe that once this life ends they will immediately go to heaven to live a sublime life with God.

However this is clearly not the case. Before any Christian will face such an imagined and ambiguous existence, Scripture teaches that Christ will establish His kingdom, which will last for one thousand years upon the earth. And although the majority of Christians will be excluded from participation within Christ’s kingdom, selected Christians will reign with Him over this domain (Revelation 20:4ff), depending upon the results of their evaluation at His Judgment Seat. Such will be the product of how each Christian will have built upon his sure foundation:

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)

Because of this, the apostle Paul, knowing that Christians are the “workmanship” of God “created in Christ Jesus for good works [the building blocks of “gold, silver, precious stones, wood, hay, straw”] (Ephesians 2:10), emphatically declared to those who made up the local church in the city of Corinth that his aim was to be “well pleasing to Him,” knowing that all Christians “must appear before the Judgment Seat of Christ.,” which in fact was a most serious (terror-related) matter in his mind.

Therefore we make it our aim, whether present or absent, to be well pleasing to Him. For we must all appear before the Judgment Seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. Knowing, therefore, the terror of the Lord, we persuade men . . . . (2 Corinthians 5:9-11a).

This is why the apostle Paul constantly strived to discipline his body, to properly run the race of faith in hopes of gaining the imperishable [everlasting] crown, and to not be disqualified:

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. 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. (1 Corinthians 9:24-27)

The truth is that Scripture is replete with the prospect of God’s judgment of all mankind, which most certainly will include “His people,” Christians. Witness the following:

For God will bring every work into judgment, including every secret thing, whether good or evil. (Ecclesiastes 12:14)
But I say to you that for every idle word men may speak, they will give account of it in the Day of Judgment. (Matthew 12:36)
But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the Judgment Seat of Christ. (Romans 14:10)
Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one’s praise will come from God. (1 Corinthians 4:5)
For we know Him who said, “Vengeance is Mine, I will repay,” says the Lord. And again, “The LORD will judge His people.” (Hebrews 10:30; cf. Deuteronomy 32:35-36; Psalm 50:4; 135:14; Romans 12:19)

To this end God specifically arranged His Word to include numerous and accurate historical accounts that would convey the seriousness of His judgment upon His people who refused to wholly follow Him, such accounts serving as types in the Old Testament with corresponding anti-types in the New Testament. One primary example would be the experience of God’s chosen people, the Israelites, upon their deliverance from Egypt under the blood of the sacrificed lamb, resulting in their wayward journey through the wilderness, and their ultimate rejection to enter the Promised Land.

Paul’s fear of being disqualified in the race of the faith and thereby being disapproved to receive the imperishable crown (1 Corinthians 9:24-27 [see above]) is contextually illustrated in the verses immediately following his concern, in 1 Corinthians 10:1-12, the anti-type of the Old Testament type in which Israel is disapproved, excepting only two persons entrance into the Promised Land of Canaan.

Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, all were baptized into Moses in the cloud and in the sea, all ate the same spiritual food, and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. But with most of them God was not well pleased, for their bodies were scattered in the wilderness. Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. And do not become idolaters as were some of them. As it is written, “The people sat down to eat and drink, and rose up to play.” Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell; nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; nor complain, as some of them also complained, and were destroyed by the destroyer. Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come. Therefore let him who thinks he stands take heed lest he fall. (1 Corinthians 10:1-12)

This passage clearly presents the type/anti-type treatment of the Israelites under the leadership of Moses with Christians under the leadership of Christ, which God uses as “examples” in His Word to teach Christians a most significant spiritual truth concerning their pilgrimage during this life. And this truth is further emphasized by the two individuals (Caleb and Joshua) that were exceptions to God’s verdict over Israel’s adult population. Both were allowed by God to enter the Promised Land because they had “wholly followed the LORD."

So the LORD’S anger was aroused on that day, and He swore an oath, saying, “Surely none of the men who came up from Egypt, from twenty years old and above, shall see the land of which I swore to Abraham, Isaac, and Jacob, because they have not wholly followed Me, except Caleb the son of Jephunneh, the Kenizzite, and Joshua the son of Nun, for they have wholly followed the LORD.” (Numbers 32:11-12)

The lesson is quite piercing once a Christian understands that Scripture compares his prospects for entering the coming kingdom of Christ to that foreshadowed and illustrated by Israel’s prospect for entering the coming Promised Land during that bygone era. It is a lesson that is strongly reinforced in the book of Hebrews, a book directed to Christians, believers in Jesus Christ, not to “non-Christians who professed but were not actual believers in Christ,” as so many attempt to teach.

The great burden of Hebrews is not that of rescuing the unsaved from the lake of fire, but it is that of delivering Christians, the one’s already rescued, safely through their pilgrim journey to the goal of their calling, which is “bringing many sons to glory” (Hebrews 2:10). Hebrews 3 begins by referring to the “heavenly calling” of believers in Christ. Then the author calls attention to the journey of the Israelites as they left Egypt and headed towards an inheritance reserved for them in the land of Canaan.

And that which befell the Israelites in their wilderness journey can also befall Christians on their pilgrim journey. Later, the emphasis is not only upon Christ’s present ministry on behalf of Christians, but also upon His future ministry when the results of His present ministry will be realized — that day when He will rule the earth as the great king-priest according to the order of Melchizedek. Then the author urges Christians to be aware of the promises of the great recompense (payment) of reward at Christ’s return and to live by faith (Hebrews 10:35-39). Finally, Christians are instructed to “lay aside every weight, and the sin which so easily ensnares [them], and [to] run with endurance the race that is set before [them]” (Hebrews 12:1-2), so that they may obtain the prize (Philippians 3:14).

(For a better understanding of the book of Hebrews, this reader recommends that you access the book, From Egypt to Canaan by Arlen L. Chitwood [see From Egypt to Canaan BOOK, in this site]. Also see KKK God’s Word in Hebrews by Dr. Mark Miller in this site.)

The bottom line for you, the Christian reader, is that you will most certainly face Jesus Christ as Judge. Before His Judgment Seat your entire life will be intricately exposed — every motive, every intent, every action. And based upon Christ’s findings at that time, a determination will be issued that will affect your participation and position during the Messianic Era, Christ’s 1,000 year kingdom-reign upon the earth — the goal of your calling.

Fortunately, God has graciously supplied each Christian a concrete means in dealing with his sin during this lifetime so that it will not be an issue at the time of his judgment, as follows:

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. (1 John 1:9)

(The word “confess” in 1 John 1:9 is the Greek word, homologeo, which means to “assent to” or “acknowledge.” Bottom line, Christians are to “name,” “own up,” “take responsibility” for their sins, i.e., make no excuse for them [a trait so prevalent in these times]. But once this is done, they are to most assuredly know that their sins have been forgiven, never to be held against them at the Judgment Seat of Christ.)

Additionally, every Christian is assured that they will face no future judgment if they “walk according to [after or in agreement with] the Spirit” rather than according to the flesh.

There is therefore now no condemnation [Greek: katakrima, adverse sentence] to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. (Romans 8:1; cf. Colossians 2:6-7)

And although the means for how a Christian may achieve this present goal to “walk according to the Spirit,” which is comparable to being “filled with [controlled by] the Spirit” (Ephesians 5:18b), is a subject for another study, this writer recommends that the readers compare the following comparable passages of Scripture for the solution:

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)
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)

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Bible One - Your Coming Judgment

Word Document: Your (Christian) Coming Judgment by Charles Strong.docx which is SAFE to open and print.

To website CONTENTS Page.

The 144,000 Jewish Evangels
A First-Fruit of the Nation During the Tribulation
By Arlen L. Chitwood of Lamp Broadcast

Part One

Part Two

Part Three

Part I of III

“And there appeared a great wonder [‘sign’] in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars.
And she being with child cried, travailing in birth, and pained to be delivered.
And there appeared another wonder [‘sign’] in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads.
And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. And the woman fled into the wilderness, here she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days” (Revelation 12:1-6).

Revelation chapters eleven and twelve (Revelation 11; 12) must be studied together. The former chapter introduces the latter chapter, and the latter chapter provides additional details and commentary for the former chapter.

Chapter Eleven, Introductory…

Chapter eleven (Revelation 11) began by calling attention to the whole of the seven-year Tribulation, divided into two equal parts, two equal periods of three and one-half years. Events during the latter half of the Tribulation were briefly mentioned first — the Gentiles treading the city of Jerusalem under foot (Revelation 11:2). Then, a single series of events was singled out to cover the first three and one-half years — the ministry of two individuals sent from heaven to earth to bear witness to the Jewish people immediately before they entered into their darkest hour (Revelation 11:3). And part of the chapter was then given over to providing details concerning the ministry of these two witnesses (Revelation 11:4-12).

Then chapter twelve (Revelation 12) picks up where chapter eleven left off and provides details and commentary concerning events surrounding Israel and the nations immediately before and during the time referenced in verse two of the preceding chapter (Revelation 11:2) — during that time when Jerusalem would be trodden under foot by the Gentiles for three and one-half years, during the last half of the Tribulation.

As well, chapter twelve itself is also integrally arranged in a similar manner. The first six verses (Revelation 12:1-6) provide the complete story, with the remainder of the chapter forming commentary. The first three verses (Revelation 12:1-3), forming a continuation from the previous chapter, lead into and form the background for the three verses which follow (Revelation 12:4-6). Then the commentary seen in the remainder of the chapter has to do with these latter three verses.

Verses seven through twelve (Revelation 12:7-12) provide commentary for verse four (Revelation 12:4); verse thirteen (Revelation 12:13) provides commentary for verses four and five (Revelation 12:4-5); verses fourteen through sixteen (Revelation 12:14-16) provide commentary for verse six (Revelation 12:6); and verse seventeen (Revelation 12:17) somewhat covers the whole of the matter and provides commentary for all three of these preceding verses (Revelation 12:14-16).

Then subsequent chapters, particularly chapters thirteen, fourteen, and seventeen through the first part of nineteen, continue this commentary. All of these chapters (chs. eleven through fourteen [Revelation 11; 12; 13; 14], and seventeen through the first part of nineteen [Revelation 17; 18; 19]) are inseparably tied together in this respect and must be studied as a unit, with any one part being incomplete when separated from the other parts.

(For additional information on the two witnesses in Revelation 11, refer to the author’s pamphlets, The Son of Man Coming in His Kingdom and Two Men at the Empty Tomb, both in this website.)

A Woman, Dragon, and Man-Child

Metaphors are used extensively throughout Revelation 12, which is something seen throughout the Book of Revelation and throughout Scripture in general. That is to say, the “woman” is not a literal woman but is descriptive of someone or something else; and so it is with the “dragon” and the “man child.” All three have to do with things which are literal, which, in themselves, are descriptive of that which they are referencing. And that being depicted by all three metaphors is clearly made known in the chapter itself, through comparing Scripture with Scripture.

Metaphors are used in Scripture in a completely consistent manner, and man is never left to his own imagination as to that which God is depicting through the use of metaphors. The texts, contexts, and/or related Scripture elsewhere will always shed light on the matter, revealing how the metaphors are being used.

1) The Woman

The “woman” can easily be identified as Israel through a number of means.

The “woman” — in association with the sun, the moon, and the stars — is presented within the scope of Joseph’s second dream in Genesis 37:9. The typology and the symbolism in this verse in Genesis have to do with Christ and Israel (cf. Genesis 37:10) — Christ ruling over Israel during the Messianic Era, with regality also shown relative to Israel.

In Revelation 12:1, the woman and the symbolism have to do with Israel and the nations (cf. Revelation 6:12-17; 12:3) — Israel ruling over the nations during the Messianic Era, with regality also shown relative to the nations.

Israel in Revelation 12:1, unlike in Genesis 37:9, is seen clothed with the sun (symbolizing the main governing power), the moon under her feet (symbolizing Gentile powers subject to Israel [cf. Psalm 110:1-2; Revelation 6:12-17]), and a crown of twelve stars upon her head (further showing regality through the use of “a crown” and ”twelve stars” [the number of governmental perfection, with the stars also showing governing powers, regality]).

(There are two words for “crown” in the Greek text of the New Testament — stephanos and diadema. The former word [stephanos] would be used of an individual not actually seated on the throne and holding the sceptre, not reigning at the present time, though in a position to reign; the latter word [diadema] would be used of one actually seated on the throne and holding the sceptre, one presently reigning.
The word used for crown in the text of Revelation 12:1 is stephanos, indicating a present nonreigning position for the woman, for Israel, but also indicating that this woman is in a position to hold the sceptre and reign at a future time [cf. Revelation 17:18]. And at that future time the “crown of twelve stars” would no longer be described through the use of the word stephanos but, rather, through the use of the word diadema.
For additional information on the two Greek words for “crown,” along with additional information on the symbolism used with the woman in Revelation 12:1, refer to The Time of the End BOOK, Chs. 7 and 29. Also see The Ranks Of The Crowns! and Crowns Cast Before God’s Throne! in this site.)

The woman is further seen with child, “travailing in birth,” in pain, awaiting deliverance (Revelation 12:2). This, of course, has to do with the woman in labor, about to give birth, about to bring forth the man-child (Revelation 12:4).

Then the woman, following the birth of the manchild (Revelation 12:5), is seen fleeing into the wilderness where she has “a place prepared of God”; and she would be divinely cared for and protected in this place during the last three and one-half years of the tribulation (Revelation 12:6, 14). This has its parallel in Matthew 24:16-22; Luke 21:21-24, which, as well, has to do with Israel during the last half of the Tribulation.

Thus, in complete keeping with what this part of the Book of Revelation is about — Israel and the nations, as Satan continues his rule through the nations — the identity of the woman is seen at every turn.

2) The Dragon

The identity of the “dragon” in verses three and four (Revelation 12:3-4) is seen in the subsequent commentary part of the text itself. The “dragon” is identified as the Devil, Satan (Revelation 12:9). He is the one seen back in verse three, ruling through the nations in the kingdom of the Beast when this man rises to power as world ruler near the middle of the Tribulation.

In Revelation chapter six (Revelation 6) the Beast is seen riding forth on a white horse, going forth “conquering, and to conqueror.” In this opening part of the Tribulation, he is seen wearing a “crown,” described through the use of the word stephanos. This man’s aspirations at the time are worldwide dominion. But achieving his goal and wearing a crown described by the word diadema awaits a future date. It awaits conquest after conquest.

Then, in chapter twelve, this man is brought to the forefront again and is now seen wearing the diadem which he had sought. Note in verse three (Revelation 12:3) that all seven heads of the Beast are crowned (cf. Revelation 17:9-12), and the word used for “crown” in the Greek text is diadema, not stephanos as used relative to Israel in verse one. Further, the “ten horns,” depicting this man’s ten-kingdom federation, are seen crowned with diadems in the opening verse of the next chapter (Revelation 13).

Thus, the man previously seen riding forth when the first seal of the seven-sealed scroll was broken, wearing a crown depicted by the word stephanos, will now have achieved the power which he had sought three and one-half years earlier — worldwide dominion.

In Revelation 12:3, this man’s kingdom is seen so closely aligned with Satan that the dragon himself is depicted as having the seven crowned heads and ten crowned horns. This is how inseparable Satan, the one ruling through the nations during Man’s Day, is seen aligned with the final form of Gentile world power at the end of Man’s Day. And Satan will give to this man who controls the final form of Gentile world power “his power, and his seat [‘throne’], and great authority” (Revelation 13:2).

3) The Man-Child

Most commentators and Bible teachers dealing with chapter twelve identify the “man child” as Christ, also brought forth by Israel. This is done mainly on the basis of two things said about the man-child in verse five (Revelation 12:5). The man-child is destined “to rule all nations with a rod of iron”; and, following his birth, the man-child is “caught up unto God, and to his throne.” Both would appear to identify the man-child as Christ. Christ, brought forth by Israel (as the man-child was brought forth by Israel), is destined to rule the nations as described in the text (Psalm 2:6-9); and Christ, as well, ascended to the same place described in the text (Psalm 110:1; Acts 1:9; 7:56).

Then again, co-heirs with Christ have a similar connection with Israel, are given the same promise relative to ruling the nations, and will be caught up into heaven as well (Galatians 3:29; 1 Thessalonians 4:16-17; Revelation 2:26-27). And this has led some commentators and Bible students to associate the man-child with Christians being removed in what they would see as a selective rapture of Christians (though this would be completely out of place, for all Christians will have previously been removed from the earth; and, aside from this fact, selective rapture is not taught in Scripture anyway).

But, after all is said and done, bear something in mind. The “woman” and the “dragon” are identified in the chapter. And the same could only be expected concerning the identity of the man-child as well, which is exactly what can be found. The man-child is unquestionably identified later in the chapter, and a proper identification will open parts of chapters seven, eleven, and fourteen to one’s understanding (plus verses in the Olivet Discourse accounts, along with parts of the O.T.), which would otherwise remain closed.

With that in mind, note what the text and context have to say and teach about the matter.

The reference to a “man child,” used as a metaphor, must be in complete keeping with how both the “woman” and the “dragon” are used as metaphors in the chapter. And doing this would automatically discount any teaching that the man-child is a reference to Christ. If Christ is being referenced, then the expression is not really being used as a metaphor in the same sense that the other two are being used, for Christ was brought forth by Israel as both a “male” and a “child,” or a “son” (literal rendering from the Greek text in Revelation 12:5 is “a son, a male,” with the Greek word for “child” also used in the text and context [Revelation 12:4-5]).

But the preceding, contextually, is really inconsequential. Any thought that the man-child is a reference to Christ is nullified by the context on both sides of the text. Note the timing of the birth of the man-child in verse five (Revelation 12:5). The man-child’s birth occurs after Satan and his angels have been cast out of their abode in the heavens, which places this birth just before or in the middle of the Tribulation (Revelation 12:4); and it occurs immediately before Israel flees into the wilderness at the full end of the 1,260 days covering the first half of the Tribulation (Revelation 12:6). Also, the birth of the man-child will occur either very near or at the time when the two witnesses in chapter eleven are slain, which is also at the full end of the first 1,260 days of the Tribulation.

But how is the man-child identified in Revelation chapter twelve? The man-child is seen following the woman fleeing “into the wilderness” (Revelation 12:14) as “the remnant of her [the woman’s] seed, which keep the commandments of God, and have the testimony of Jesus Christ” (Revelation 12:17 [seen also in Revelation 11:13 of the previous chapter]). And that stated about “the remnant” in Revelation 12:17 would also identify them with the 144,000 in chapters seven and fourteen.

Return to Parts

Part II of III

“And I looked, and lo, a Lamb stood on mount Zion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
And I heard a voice from heaven as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
And they sung as it were a new song before the throne, and before the four beasts [‘four living creatures’], and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits [‘a first-fruit’] unto God and to the Lamb.
And in their mouth was found no guile: for they are without fault before the throne of God.

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:1-7).

The individuals who will proclaim the gospel of the kingdom to the ends of the earth during the Tribulation, spoken of by Christ in Matthew 24:14 and Mark 13:10, are revealed in the Book of Revelation to be 144,000 Jews, 12,000 from each of the twelve tribes of Israel (Revelation 7:1-8; 14:1-5). And, in order to provide additional information, these Jewish evangels are presented after another fashion in chapters eleven and twelve of this book — as “a man child” at the time Israel brings the 144,000 forth (gives birth [Revelation 12:2, 4-5]), and as “the remnant of her [Israel’s] seed” following the nation bringing the 144,000 forth (Revelation 11:13; 12:17).

(Ref. Part I [Part One] for more information on the manchild and the remnant in Revelation 11; 12, along with how these are descriptive references to the 144,000 in Revelation 7; 14.)

Thus, information in each of these four chapters (Revelation 7; 11; 12; 14) presents different things about the 144,000.

Leading into Chapter Fourteen

Chapter seven (Revelation 7) presents the sealing of the 144,000 (Revelation 7:1-8), along with the results of their ministry — “a great multitude, which no man could number, of all nations…” (Revelation 7:9-17).

Chapter eleven (Revelation 11) drops back behind chapter seven in time and presents the apparent means by which the 144,000 will hear the message and be saved — through the ministry of the two witnesses (Revelation 11:3, 13).

Chapter twelve continues from chapter eleven, providing additional information about the 144,000. This chapter presents their being brought forth as the man-child after all 144,000 have been saved, the timing surrounding their being saved (progressively during the first half of the Tribulation, with the complete number [all 144,000] brought forth, saved, by the middle of the Tribulation), and that which will occur once the 144,000 have been brought forth (Revelation 12:1-17).

(Note that the 144,000 couldn’t be saved near the end of the dispensation in which God deals with the Church, prior to the Tribulation. If saved during the present dispensation, they would be part of the one new man “in Christ” and would be removed at the time of the rapture, preceding the Tribulation. Thus, they will have to be saved following the removal of Christians from the earth.)

Chapter fourteen then presents additional commentary concerning the 144,000 for that previously revealed in chapters seven, eleven, and twelve (Revelation 14:1-7).

When information in all four of these chapters is studied together, allowing Scripture to interpret itself, a developing word picture can be seen concerning the place which these Jewish evangels will occupy in events throughout the entire seven years of the Tribulation.

As previously seen, the 144,000, referred to in chapter twelve as “a man child” and “the remnant” (Revelation 12:5, 17), are presented in this chapter as being brought forth in a progressive manner throughout the first three and one-half years of the Tribulation. The matter is presented as the development and subsequent birth of a child, with “Israel” seen as the mother and “the 144,000” seen as the child (Revelation 12:2, 4-5).

The gestation period for child-birth in the human realm is nine months, but for the man-child it will be three and one-half years. Development of the child in the mother’s womb (Israel’s womb), as it were, will progressively occur over a three and one-half-year period as individuals are saved and added to the number throughout this time. Then, near the middle of the Tribulation when the number is complete, Israel will give birth to the man-child, the 144,000 (Revelation 12:2, 4-5; cf. Matthew 24:8; Mark 13:8).

The 144,000 are referred in Revelation 11:13 as “the remnant” in connection with events occurring immediately following the death, resurrection, and ascension of the two witnesses (Revelation 11:7-13). And this “remnant” is seen again in the next chapter (Revelation 12:17), identifying the man-child seen earlier in the chapter (Revelation 11:5).

(The word “remnant” in both Revelation 11:13 and Revelation 12:17 is a translation of the Greek word loipos, which means “remaining ones.” The word loipos could not refer to the Jewish people in the land as a whole. The nation will exist in unbelief at this time, and those remaining, the remnant, though afraid like the rest of the Jewish people, will give “glory to the God of heaven.” And giving “glory to the God of heaven” would be completely out of place for all of the unbelieving Jewish people still in the land.
The only Jewish people in the land at this time, to whom this could possibly be referring, would be those seen in Revelation 12:17 — “the remnant of her seed [Israel’s seed], which keep the commandments of God, and have the testimony of Jesus Christ.” And this “remnant” in Revelation 12:17, referred to as Israel’s seed, is the identification which the chapter provides for Israel’s seed back in Revelation 12:5, the “man child” [easily identified as the 144,000 in Revelation 7; 14, for they will be the ones having the testimony of Jesus Christ and will be the only ones on earth at this time who could fit the description of the man-child, the remnant, in Revelation 12].)

Following the order of events occurring in the middle of the Tribulation, the Beast (who will, at this time, be the world ruler, the crowned seventh head) will slay the two witnesses (Revelation 11:7). The two witnesses’ bodies will then lie unburied in the streets of Jerusalem for three and one-half days, while the world rejoices.

And this rejoicing may very well include many of the unbelieving Jewish people in the land, those guilty of the blood of the prophets, along with others sent unto them, including God’s Son (Matthew 21:33-39; 23:37; Luke 13:33- 34).

Then, after three and one-half days, a day for each year of their ministry, the two witnesses will be raised from the dead and ascend to heaven.

And it will evidently be at the time of and in connection with the death and/or resurrection of these two witnesses that the Beast breaks his covenant with the Jewish people and enters into the Temple, declaring himself to be God (Daniel 11:31;Matthew 24:15; 2 Thessalonians 2:3-4). At this time he will show his true colors, turn against the Jewish people, and seek to destroy them from off the face of the earth.

The first part of Revelation 11:13 (describing events occurring immediately following the ascension of the two witnesses), in the light of related Scripture, apparently has to do with the destruction of Jerusalem and the scattering of the Jewish people (events which occur at this time). Then attention is called to “the remnant” — individuals who are afraid but still place first things first and give “glory to the God of heaven.”

Things will happen so fast at this time that the Jewish people in Jerusalem and Judaea are told to run for their lives, without even taking time to enter into their homes to take necessities with them. A segment of the Jewish people will escape to a specially prepared place in the wilderness or in the mountainous terrain, apparently in Moab (Isaiah 16:4). And the remainder will either be slain, sold as slaves to the Gentiles, or driven out among the nations of the earth (Joel 3:6-7; Matthew 24:16-21; Luke 21:20-24; Revelation 12:6, 14).

Jerusalem and the Temple will be destroyed at this time, with the nation of Israel in the Middle East, as the world knows it today, ceasing to exist (cf. Daniel 9:26; Luke 21:22-24; Revelation 11:2). And the Jewish people will not again have a national identity in this respect until Christ returns, removes the Jewish people from the nations, and reestablishes them back in the land Himself (Ezekiel 37:21-28; 39:25-29; Matthew 24:30-31).

The present nation of Israel in the Middle East — destined to be uprooted, with the Jews comprising this nation being driven back out among the Gentile nations — includes only a part of world Jewry. This nation was brought into existence through man’s efforts in a Zionistic movement, and it is a restoration of the Jewish people in unbelief, not belief.

But when Christ returns, the restoration of the Jewish people back to the land will occur through Divine activity. Christ will send His angels out to regather all of the Jews from the nations of the earth (Matthew 24:31), and He will then restore them to the land in belief.

The latter, not the former, is that prophesied in Moses, the Psalms, and the Prophets concerning Israel’s national restoration.

(For additional information concerning the preceding, refer to the author’s two pamphlets titled, “Time” of Israel's Restoration by Arlen Chitwood, Pt. I and,Pt. 2.)

The 144,000, Removed from and Returned to the Earth

Revelation chapter fourteen (Revelation 14) provides the necessary information to explain things surrounding the removal of the man-child from the earth in Revelation 12:5. The man-child, the 144,000, is seen in Revelation 14:1 in Christ’s presence on Mt. Zion in heaven. And further down in the chapter the 144,000 are said to have been “redeemed from the earth” (Revelation 14:3), and “redeemed from among men” (Revelation 14:4). Then they are referred to as “the firstfruits [lit., ‘a first-fruit’ (seen as a corporate group)] unto God and to the Lamb” (Revelation 14:4b).

The 144,000 will comprise a first-fruit of the nation. During the last half of the Tribulation they, as a first-fruit of the nation, will fulfill one of God’s purposes for calling the nation into existence. They will be God’s witnesses to the ends of the earth during this time (I Kings 8:54-61; Isaiah 43:8-9).

Then, following the Tribulation, God will deal with the main harvest — the nation as a whole, the nation which brought forth the 144,000. Following the Tribulation, the entire nation will be brought forth (saved through the personal appearance of their Messiah to them). The entire nation will be brought forth “in one day” (Isaiah 66:8). And, as a first-fruit of the nation will have carried God’s message worldwide to the Gentile nations during the last half of the Tribulation, the entire Jewish nation will carry God’s message worldwide to the Gentile nations during the Millennium.

(Israel will bring forth a first-fruit of the nation, the 144,000. But how will the entire nation be brought forth?
In Isaiah 66:7-8 Israel is seen in travail relative to her own bringing forth. And Israel being brought forth is in connection with “the land" [the land of Israel] also being brought forth [Isaiah 66:8, NASB]. Then, this concept of “the land” being brought forth at this time is seen in a larger sense in Romans 8:19-22 as the entire material creation groaning and travailing together in pain, awaiting deliverance.
In Isaiah, the deliverance of Israel and her land is seen in connection with the nation bringing herself forth:

“As soon as Zion travailed [contextually, a reference to the nation], she also brought forth her sons” [Isaiah 66:8 NASB {8b}].

And the reference to “sons” being brought forth is also seen in the travailing and deliverance in Romans chapter eight [Romans 8]. The time when the creation will be delivered from the present groaning and travailing together in pain is the time of “the manifestation of the sons of God” [Romans 8:19]. This chapter in Romans deals more specifically with the adoption of Christians as firstborn sons and their being manifested as such. Israel though has already been adopted and is presently God’s firstborn son [cf. Exodus 4:22-23], though an unbelieving son. And Israel must be brought forth as well [actually first and foremost].
The creation will be delivered from its present groaning and travailing in pain only when the complete contingent of the Sons of God [Christ, Israel, and the Church following the adoption] have been manifested for all to see.)

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Part III of III

“And I looked, and lo, a Lamb stood on mount Zion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads.
And I heard a voice from heaven as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps:
And they sung as it were a new song before the throne, and before the four beasts [‘four living creatures’], and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits [‘a first-fruit’] unto God and to the Lamb.
And in their mouth was found no guile: for they are without fault before the throne of God.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:1-7).

The timing of the removal of the 144,000 from the earth is seen in both chapters eleven and twelve. In chapter eleven, they are still seen on earth at the time Jerusalem and the Temple are destroyed (or, are in the process of being destroyed), with the Jewish people fleeing for their lives at this time (Revelation 11:13; cf. Matthew 24:15ff; Luke 21:20ff). In chapter twelve, they are seen being removed from the earth following the casting of Satan and his angels out of heaven and at the time that the Jewish people in Jerusalem and Judaea flee for their lives (Revelation 12:4-6). Thus, Satan and his angels will be cast out of the heavens before the middle of the Tribulation, evidently shortly before. And the 144,000, the man-child, will be removed from the earth after the middle of the Tribulation, evidently shortly after.

(Satan and his angels will be cast out of the heavens after all seven heads of the Beast have been crowned. Note, in Revelation 12:3, all seven heads are seen wearing diadems at this time [a “diadem” is a monarch’s crown, a crown worn by one holding the septre (ref. The Time of the End BOOK, Chs. 7 and 12)]. And the seventh head [the final world ruler, the final king of Babylon, Antichrist] will not rise to the position he will aspire [worldwide power and dominion], wearing a diadem, until near the middle of the Tribulation.
Thus, Satan and his angels being cast out of the heavens onto the earth will have to occur very close to the middle of the Tribulation. And the 144,000 will have to be removed from the earth at the same time that the remainder of the Jewish people in the land flee for their lives, for they are placed together in Revelation 12:5-6 [with the escape of the 144,000 from the wrath of Satan and Antichrist being into the heavens, and the escape of other Jews in the land being out into different parts of the earth].)

The 144,000 Removed from the Earth

As previously seen, the man-child — the 144,000 — will be removed from the earth, following birth, to escape Satan’s wrath. And the removal of the manchild would parallel another removal of Israel’s Seed over 2,000 years before — Christ’s removal from the land following His birth, to escape Herod’s wrath.

Israel brought Christ forth through a Jewish woman. Shortly after His birth, He was taken into Egypt to escape Herod’s death decree on all the children in and around Bethlehem, two years old and under. He was taken to a location which was outside Herod’s jurisdiction. Then, at a later time, Christ was brought back into the land to proclaim the gospel of the kingdom to Israel for about three and one-half years (Matthew 2:13-21).

Israel will bring forth the man-child through a means other than natural childbirth. Nonetheless, the matter is likened in Scripture to natural childbirth (Revelation 12:2, 4-5). Shortly after the 144,000 have been brought forth, they will be removed from Satan and Antichrist’s jurisdiction, into the heavens (Satan, immediately prior to this, will have been cast out of heaven and will no longer have jurisdiction in the heavens [Revelation 12:4, 7-12]). Then, at a later time, the 144,000 will be sent back to the earth to proclaim the gospel of the kingdom to the Gentiles worldwide for about three and one-half years (Matthew 24:14).

And there will likely be another reason for their being removed into the heavens at this time. Unlike Christ during His earthly ministry, they will need training for the ministry which they are to carry out.

Christ, in this respect, removed Paul into the heavens following his conversion and evidently personally taught him the message which he was to proclaim (2 Corinthians 12:1-7; Galatians 1:11-12; Ephesians 3:1-3). Paul had previously sat “at the feet of Gamaliel” and had been “taught according to the perfect manner of the law of the fathers” (Acts 22:3). But Christ still had to take Paul, who was quite knowledgeable in the Scriptures, and teach him the message which he was to proclaim throughout the Gentile world.

And the 144,000, though many of them will have possibly been taught by the two witnesses, will likely experience the same thing Paul experienced following his conversion. During the time spent in heaven, the 144,000 will evidently be taught the message which they are to proclaim throughout the Gentile world by Christ Himself.

The 144,000 Returned to the Earth

As Christ was taken back into the land to later proclaim the gospel of the kingdom to Israel for about three and one-half years, the 144,000 will be sent back to the earth to proclaim the gospel of the kingdom to the Gentiles worldwide for about the same length of time (or, as Paul was also returned to the earth for a corresponding purpose).

The 144,000 being sent back to the earth to proclaim this message — though not stated in so many words in Scripture — is inferred several different ways. The proclamation of this message is seen in Matthew 24:14 and Mark 13:10 as “the gospel of the kingdom” being proclaimed among all nations during what is evidently a time extending to the end of the Tribulation, and it is seen in Revelation 12:17 as individuals possessing “the testimony of Jesus Christ” during the last half of the Tribulation.

Then, the proclamation of this message is connected in a direct manner with the 144,000 in Revelation chapter fourteen. In this chapter, the connection of the 144,000 with the message to be proclaimed is seen after a fashion in keeping with how the Book of Revelation is structured.

Immediately after the 144,000 have been introduced (Revelation 14:1-5), the text reads:

“And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people,
Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters” (Revelation 14:6-7).

That proclaimed by the angel in verse seven is not the content of “the everlasting gospel” in verse six. Rather, this is simply an announcement to those dwelling on the earth by the angel appearing with this gospel.

Angelic activity is seen at every turn throughout the Book of Revelation. And, in the light of Israel’s calling, the placement of this angel with a message to those on the earth — “to every nation, and kindred, and tongue, and people” — immediately after the verses dealing with the 144,000 (who are about to carry a message to the same people on earth), can be understood only one way.

Israel is the nation which God called into existence to deliver His message to the Gentile nations throughout the earth, not angels. And, in view of Israel’s calling, the reference in these two verses, particularly contextually, cannot possibly have to do with an angel carrying the gospel message worldwide to all the nations on the earth. Rather, it can only have to do with an angel appearing with the message which the 144,000, seen in the immediately preceding verses, are to proclaim.

And the latter, along with Revelation 12:17 (viewed in the overall structure of the chapter) and the Olivet Discourse references (Matthew 24:14; Mark 13:10), would necessitate the 144,000 being returned to the earth to proclaim this message.

(Note that the message which the 144,000 will proclaim is referred to as the “gospel of the kingdom” in Matthew 24:14. In this respect, the word “everlasting” in Revelation 14:6 [Gk., aionios] could probably be better translated “age-lasting.” The Messianic kingdom is in view in Matthew 24:14, and this kingdom comprises one age — the seventh day [foreshadowed by the Sabbath in Genesis 2:2-3, following six days of restorative work], the seventh one-thousand-year period in the septenary structure of time, the coming Sabbath of rest in Hebrews 4:9 [cf. Hebrews 4:4].
Aionios is used in the Greek text of the N.T. to refer to “a long period of time,” often “an age.” The “long period of time” can be understood as “eternal” only if the context so designates.
Neither the Hebrew of the O.T. nor the Greek of the N.T. contains a word for “eternal.” Olam is the word translated “eternal,” “everlasting,” or “perpetual” in English translations of the O.T., and aion [a noun] or aionios [the adjective form of aion] are the words translated “eternal” or “everlasting” in the N.T. [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]. 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 N.T. 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 through 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; 5:13- 14; 7:12; 10:6; 11:15; 15:7; 19:3; 20:10; 22:5 — referring to “the ages of the ages,” again, ages without end]. Also, the same plural double use of aion occurs in Revelation 14:11 without the definite articles, meaning “ages of ages.”
The preceding lists all occurrences of the plural double use of aion in the Book of Revelation. This plural double use only occurs seven other times in the N.T., all articular [Galatians 1:5; Philippians 4:20; 1 Timothy 1:17; 2 Timothy 4:18; Hebrews 13:21; 1 Peter 4:11; 5:11].)

The Ministry of the 144,000

The ministry of the 144,000 will reach to the ends of the earth over the short space of about three and one-half years — to “all nations, and kindreds, and people, and tongues” (Revelation 7:9). Many reached with the message will be slain for their faith, with many others, in the words of Matthew 24:13, enduring “unto the end” (the end of the Tribulation) and being “saved” (being physically delivered out of the Tribulation).

Those slain for their faith during this time are described in Revelation 6:9-11; 7:9-17; 20:4. Their state during the time between death and the end of the Tribulation is seen in the former two references (Revelation 6:9-11; 7:9-17), and that which awaits them during the Messianic Era is seen in the latter reference (Revelation 20:4).

Following death they are seen in Christ’s presence in heaven, and during the Messianic Era they are seen occupying regal positions with Christ in His kingdom.

Those enduring until the end and being delivered out of the Tribulation are seen in Matthew 25:31-46. And, as seen among those slain during the Tribulation in the larger scope of the passage in Revelation chapter twenty (Revelation 20:4-6), both faithful and unfaithful appear among the saved who endure until the end and come out of the Tribulation alive in Matthew 25:31-46.

A judgment of these individuals who come out of the Tribulation alive, as with those slain in Revelation 20:4-6, occurs when Christ returns. And, exactly as in Revelation 20:4-6, the faithful will be allowed to enter into the kingdom, but the unfaithful will be turned away; and the same metaphorical picture of a burning in relation to the unfaithful, as seen in John 15:6 and Hebrews 6:8, is seen in both judgments (in both Matthew 25:31-46 and Revelation 20:4-6).

(For more information on Matthew 25:31-46, refer to Chapters XXII-XXIV in the author’s book, “Prophecy on Mount Olivet” [Revised Edition], and in this site The Time of the End BOOK, Chs. 22-24. For more information on Revelation 20:4-6, refer to Chapter 33 of The Time of the End BOOK, in this site.)

The 144,000 Jewish Evangels by Arlen Chitwood, Part I, Part II and Part III in pamphlet form, designed for printing on letter size paper, both front and back, then folded into pocket size fit.

The following Word Document is SAFE to open and print: The 144,000 Jewish Evangels by Arlen Chitwood.docx.

The Two Witnesses in Revelation follows.

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The Two Witnesses in Revelation
By Arlen Chitwood of Lamp Broadcast

Then I was given a reed like a measuring rod. And the angel stood, saying, “Rise and measure the temple of God, the altar, and those who worship there.
But leave out the court which is outside the temple, and do not measure it, for it has been given to the Gentiles. And they will tread the holy city underfoot for forty-two months.
And I will give power to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth.”
These are the two olive trees and the two lampstands standing before the God of the earth. (Revelation 11:1-4)

Revelation 11 opens with introductory remarks concerning the Temple which will be constructed by the Jewish people during the first year of the Tribulation. Daniel 8:11-14 reveals that sacrifices in a rebuilt Temple will commence seven months and ten days (220 days) following the beginning of the Tribulation, following the man of sin ratifying a seven-year covenant with “many” in Israel. Then, sacrifices in accord with the Mosaic economy will continue for two years ten months and twenty days (1,040 days) before the man of sin breaks his covenant and stops the sacrifices by and through a desecration and subsequent destruction of the Temple (cf. Daniel 9:26-27; 11:31; Matthew 24:15; 2 Thessalonians 2:3-4).

(To arrive at the preceding figures, subtract the 2,300 days in Daniel 8:14 from 2,520 days [the total number of days in the seven-year Tribulation, using thirty-day months]. This will leave 220 days, or seven months and ten days, the time that it will take to rebuild the Temple, establish the priesthood, and begin offering sacrifices. The 2,300 subsequent days, the days in Daniel 8:14, form the total time from that point to the end of the Tribulation, which is divided into two parts referred to by “the daily sacrifices” [first part] and “the transgression of desolation” [second part] in the previous verse [Daniel 8:13].
The words “the daily sacrifices” has to do with that part of the 2,300 days during which sacrifices in a rebuilt Temple will be offered [from the time they begin until the middle of the Tribulation, for two years ten months and twenty days, or 1,040 days].
Then, “the transgression of desolation” has to do with the time following the man of sin breaking his covenant, causing the sacrifices to cease, and not only desecrating but destroying the rebuilt Temple. This will occur exactly in the middle of the Tribulation [after three and one-half years, after 1,260 days, with three and one-half years left, with 1,260 days left].
Thus, the 1,040 days, during which sacrifices will be offered, comprise the first part of the 2,300 days; and the 1,260 days [or, as in the text, “forty-two months”], during which there will no longer be sacrifices, for the Temple will have been destroyed and the Jewish people dispersed, comprise the last part of this period.
And the cleansing of the sanctuary [Daniel 8:14] will occur at the full end of the 2,300 days, which is synonymous with the time Daniel’s Seventy-Week prophecy in the next chapter ends [Daniel 8:24-27]. This cleansing of the sanctuary will occur at the same time and be inseparably related to the things enumerated in Daniel 8:24 of this subsequent Seventy-Week prophecy.)

Following introductory remarks concerning the rebuilt Temple, Revelation 11 leads into events during each of the three-and-one-half-year parts of the Tribulation. That which occurs during the last three and one-half years of the Tribulation is mentioned first (Revelation 11:2). This is then immediately followed by a number of verses detailing that which occurs during the first three and one-half years of the Tribulation (Revelation 11:13-14). Thus, though this part of the chapter begins by briefly mentioning that which occurs during the last half of the Tribulation, the chapter is centrally about that which occurs during the first half.

Mentioning or dealing with the last first, and the first last (cf. Matthew 20:16) is seen in different ways, at different times, in Scripture. One way is by and through God rejecting the first and establishing the second (e.g., rejecting the earth’s first ruler and establishing the second, rejecting the first man and establishing the Second, rejecting the first birth and establishing the second, etc.). But the text concerns itself more with the manner in which things are listed, which can be seen in the manner in which individuals and undoubtedly other things are listed at the beginning of Scripture (e.g., the order in which the birth of sons listed in Genesis 5:32; 11:26 occurred, or the order in which cities listed in Genesis 10:10 were apparently built).

Note that the three sons of Noah in Genesis 5:32; 6:10 and the three sons of Terah in Genesis 11:26-27 are listed in the reverse order of their birth. The first (oldest son) is listed last and the last (youngest son) is listed first. This can easily be shown through that stated in other verses about one or more of these sons (cf. Genesis 5:32; 7:6; 10:21; 11:10 for Noah and Genesis 11:26, 32; 12:4 for Terah).

And this same reverse order would apparently hold true as well for such things as the order in which the four cities listed in Genesis 10:10 were built. All four cities are said to form the beginning of Nimrod’s kingdom, with the last city listed (Calneh) probably being the first of the four built and the first city listed (Babel) probably being the last of the four built.

(To illustrate how knowing the preceding can sometimes help in biblical interpretation, note that this reverse order would exist as well for the order of the birth of the four sons of Ham listed in Genesis 10:6. “Canaan” is mentioned last. Thus, Canaan would be Ham’s oldest son, his firstborn. And this fact is quite evident from Noah’s curse concerning “a servant of servants [i.e., ‘the lowest of servants’]” pronounced upon Canaan, resulting from an act committed by Ham, Canaan’s father [Genesis 9:20-25].
Noah didn’t look down a line of four sons [the way they are listed in Genesis 10:6] and curse the youngest son. No! It appears evident that Canaan was the only son that Ham had at this time, which would apparently have been no more than several years following the Flood [giving Noah time to plant a vineyard and grow grapes, and giving Ham time to begat one son]. And knowing that Canaan was Ham’s firstborn [probably born during the Flood (cf. Genesis 7:13; 9:18)] and evidently the only son Ham had at this time is vital to a correct, contextual, understanding of the passage.
Why didn’t Noah curse Ham since he was the one who had committed the act? The reason is given in the context. God had previously blessed Noah and his three sons [Genesis 9:1], and Noah couldn’t curse the one whom God had blessed. Thus, Noah did the only thing that he could do. Noah cursed Ham’s son, Canaan. And it is evident from the context that this was a curse upon Ham’s entire seed, not just upon his firstborn.
Three inseparably related prophecies are seen in that which Noah stated about each of his sons in Genesis 9:25-27. These prophecies, as evident from their contextual setting and content — dealing with a new beginning in the human race, necessitating all-inclusiveness — have to do with federal headship and the prophetic destinies of races comprising nations, with the prophecies in this respect not limited to the three individuals in the prophecies but to their descendants as well.
And to understand how God has worked out the preceding in these prophecies, note the prophecies in Genesis 9:26-27 concerning both Shem and Japheth. Shem is seen as the only son with a God [Genesis 9:26], and Japheth is to be enlarged [Genesis 9:27]. This is seen today in and through a nation descending from Shem [the Jewish people] being the only nation with a God [Exodus 3:6; Psalm 72:18; 96:5; Ephesians 2:11-12], and in and through Japheth’s descendants populating a large part of the globe.

For more information on the preceding, refer to the author’s two pamphlets, The Sons of Noah, SN Part I and SN Part II. Remember, pamphlets, after printing, can be folded into pocket size.)

Forty-Two Months
Twelve Hundred Sixty Days

As previously seen, the expression “forty-two months” is used first in chapter eleven (Revelation 11) relative to events during the last half of the Tribulation (Revelation 11:2). Then the expression “a thousand two hundred and sixty days” is used last relative to events during the first half of the Tribulation (Revelation 11:3). These are just two ways of expressing the same length of time, and they should not necessarily be thought of as ways that the Spirit used to show that events having to do with one belongs in a different half of the Tribulation than events having to do with the other. This is determined and made plain by the events themselves, not by two different ways of saying the same thing.

Remaining within the order seen in verses two and three (the last first, and the first last), Jerusalem is to be trodden under foot by the Gentiles for forty-two months, 1,260 days. At the beginning of this period (beginning in the middle of the Tribulation), following the man of sin breaking his covenant with “many” in Israel and desecrating the Temple, both the Temple and the city of Jerusalem will be destroyed (Daniel 9:26; ref. The Time of the End BOOK, Ch. 12, in this site).

Matthew’s and Mark’s Olivet Discourse accounts surrounding events during this time center on the Temple and the people in Judaea (Matthew 24:15ff; Mark 13:14ff). Luke’s account though is different. Luke’s Olivet Discourse account centers on the city of Jerusalem, the people of Judaea, and provides information surrounding Jerusalem being trodden under foot by the Gentiles in Revelation 11:2. Note the way Luke’s account reads:

But when you see Jerusalem surrounded by armies, then know that its desolation is near.
Then let those who are in Judea flee to the mountains, let those who are in the midst of her depart, and let not those who are in the country enter her.
For these are the days of vengeance, that all things which are written may be fulfilled.
But woe to those who are pregnant and to those who are nursing babies in those days! For there will be great distress in the land and wrath upon this people.
And they will fall by the edge of the sword, and be led away captive into all nations. And Jerusalem will be trampled by Gentiles until the times of the Gentiles are fulfilled. (Luke 21:20-24).

The preceding verses are not dealing with events in 70 A.D. (the destruction of Jerusalem by Titus and his Roman legions), as advanced by many commentators. These verses in Luke’s Olivet Discourse account parallel the referenced verses in Matthew’s and Mark’s Olivet Discourse accounts, which have to do with events during the future Tribulation.

Aside from the preceding, these verses in Luke have to do with a time when “all things which are written may be fulfilled,” something that didn’t occur through the events of 70 A.D.

And, beyond that, these verses have to do with a time when Jerusalem is going to be “trodden down of the Gentiles, until the times of the Gentiles be fulfilled.” This perfectly parallels Revelation 11:2, which has to do with the last three and one-half years of the Tribulation, with the Times of the Gentiles ending with the end of the Tribulation and the corresponding end of Man’s Day.

One need only look at conditions in Jerusalem today to know that Luke 21:20-24 cannot have to do with events of 70 A.D. From the beginning to the end of events depicted in these verses, Jerusalem is to be trodden down by the Gentiles until the Times of the Gentiles is brought to an end.

Man is still living during the Times of the Gentiles today, and Jerusalem is not presently being trodden down of the Gentiles. Thus, all that is stated in these verses has to be placed at a future time, in line with that which is seen in corresponding Scripture.

On the other hand, the ministry of the two witnesses can’t occur during the last half of the Tribulation. There would be no Jews in Jerusalem or the surrounding area to which they could minister during this time. Their ministry can only occur during the first half of the Tribulation, for their ministry will be to the Jewish people, and it will be centered in the capital of Jewry, in Jerusalem.

This is evident, if for no other reason, by how they are first described in the chapter:

These are the two olive trees and the two lampstands standing before the God of the earth. (Revelation 11:4)

This is a reference drawn from the fifth of eight visions recorded in the opening part of the book of Zechariah (Zechariah 4:1-14). These are visions revealed to and recorded by Zechariah following the return of a remnant from the Babylonian captivity. And the subject matter of the eight visions (Zechariah 1:7-6:8) is governed by the manner in which they are introduced (Zechariah 1:1-6), which, in turn, governs the subject matter of the book itself.

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 occur following Israel’s repentance.

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 and continue uninterrupted until all eight visions have been completed.

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 the nation ultimately being brought to the place of repentance — and that which will occur once God’s purpose for this period is realized. These 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.

Though God drove His people out among the nations, to effect repentance, the principles set forth in Genesis 12:3 remain. God will 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 during the Times of the Gentiles. 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 through Zechariah concerning Israel and the nations.

Thus, knowing that the ministry of the two witnesses will be the fulfillment of Zechariah’s fifth vision, and understanding the subject matter of these visions, one can know that their ministry will have to do with the same people and subject matter as seen in all eight visions. It will have to do with the Jewish people, their past disobedience and the result, a call to repentance, and that which awaits both Israel and the nations following Israel’s repentance.

Furthermore, the two witnesses appear textually to be the ones directly responsible for the conversion of the 144,000 Jews who will minister worldwide to the Gentiles during the last half of the Tribulation. And bringing about the conversion of this remnant might very well be the central focus of their ministry. Note that there is a point when the two witnesses will have finished their testimony (Revelation 11:7), which may very well have to do with the last of the 144,000 being saved and sealed (Revelation 11:1-8).

(Two subsequent chapters in The Time of the End BOOK, Chs. 21 and 26, in this site, dealing with material in Revelation chapters twelve and fourteen, center on the ministry of the 144,000 and show an inseparable connection with Revelation chapter eleven. In one sense of the word, chapter eleven provides introductory material for that seen in these two following chapters.)

Ministry of the Two Witnesses

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel, with the statutes and judgments.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the LORD.
And he will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse. (Malachi 4:4-6)

Different, though similar, expressions are used in Scripture to depict all of Scripture — e.g., “To the law and to the testimony” (Isaiah 8:20); “Moses and all the prophets,” “the law of Moses, and the prophets, and the psalms” (Luke 24:27, 44); or “Moses and the prophets” (Luke 16:29, 31).

By placing Moses and Elijah together in the last three verses in the Old Testament, all of Scripture is once again in view. The Law was given through Moses, and Elijah was one of the prophets.

Then there are a series of events of equal significance concerning these two men that will occur yet future, at two different periods of time.

One has to do with a manifestation of signs by two prophets (the two witnesses) during the Tribulation, along with an evident counter manifestation of signs by the false prophet (Revelation 11; 13). And, comparing Scripture with Scripture, these two prophets could only be identified as Moses and Elijah.

(These two prophets are “the two anointed ones” in Zechariah’s fifth vision [Zechariah 4:1-14].
Because of the importance of Elijah’s future ministry to Israel, as seen in Malachi 4:5-6, it would appear strange indeed if he were not mentioned someplace in Revelation 6-19a [that section of the book covering the Tribulation]. And, in the light of other Scripture, it would appear equally strange if Elijah appeared unaccompanied by Moses.
And Revelation 11:3-12 is the only place throughout these fourteen chapters of the book where we have two men of this nature appearing to Israel during this time. Also, signs associated with their ministry reflect back on signs performed by Moses and Elijah [Revelation 11:6].)

Also, inseparably connected with the preceding and inseparably connecting these two men for all time in relation to Israel and the theocracy, there are only two instances in all of the Old Testament (in Moses and the Prophets) where God empowered individuals to perform supernatural “signs.” The first occurred under Moses and his successor Joshua, and the second occurred under Elijah and his successor Elisha.

The first occurred in connection with the Jewish people and the theocracy — the Jewish people leaving Egypt with a view to realizing an inheritance in a theocracy in another land. Thus, a first-mention principle was established at this point in Scripture regarding signs, which can never change. Accordingly, any future manifestation of signs, through individuals empowered to perform these signs, could only have to do with the Jewish people, with the theocracy in view.

Remove either (the Jewish people or the theocracy), and signs of the nature seen in Scripture cannot exist. Both Israel and the kingdom must be in view together for these supernatural signs to exist.

This is why exactly the same thing is seen by and through a manifestation of signs during Elijah’s and Elisha’s ministries. This was one of the darkest days in Israeli history. Ahab and his wife Jezebel had led the people completely away from God, into Baal worship. The theocracy was in existence, though in a divided kingdom. And the manifested signs had to do with Israel and the kingdom (a call for the people to return to the God of their fathers).

The same thing was seen in the gospel accounts and the book of Acts during the offer and reoffer of the kingdom to Israel — an unparalleled manifestation of signs.

And the same thing will again be seen during the first half of the Tribulation, by and through the ministry of the two witnesses, by and through the ministry of Moses and Elijah to Israel during this period. And the signs will, they must, have to do with Israel and the kingdom during this future time. The kingdom will be in the offing. The time will be at hand when the kingdom will be restored to a repentant and converted nation.

1) John the Baptist and Elijah

Many Bible students have trouble understanding that John only came “in the spirit and power of Elijah” and did not fulfill any of the Old Testament prophecies pertaining to Elijah.

John clearly stated that he wasn’t Elijah (John 1:21). Jesus, on the other hand, said that he was Elijah (Matthew 11:10-14; 17:10-13). But there was an “if” in connection with John being identified as Elijah by Christ in Matthew 11:14 — “if you will receive . . . .”

Elijah is to be Christ’s forerunner at the time Israel receives her Messiah. God, in His foreknowledge, knew what the nation would do at Christ’s first coming. Thus, John was sent “in the spirit and power of Elijah,” but not in fulfillment of any prophecies about Elijah.

(Scripture sometimes has near and far fulfillments of events in the preceding respect. Note Hosea 11:1 and Matthew 2:15 for example — “Out of Egypt have I called my Son.” The prophecy in Hosea is clearly about Israel, God’s firstborn son, at the time of the Exodus. In Matthew though, the prophecy was fulfilled by God’s other firstborn Son, at the time He was removed from Egypt as a child.)

The fulfillment of that which is seen in Isaiah 40:3; Malachi 3:1; 4:5-6 can only occur at a time when the Jewish people receive their Messiah. Note the context of Isaiah 40:3; it is millennial. Also, note that which Elijah will do in Malachi 4:6, which John didn’t do in his ministry.

Elijah, exactly as he did with the prophets of Baal on Mount Carmel in 1 Kings 18:25ff, will turn “the heart” of the Jewish people back to their fathers (back to believing the prophets), and “the heart” of their fathers (the prophets) back to the Jewish people. Note the direct statement regarding this in the historical account following the fire falling from heaven on Mount Carmel (cf. 1 Kings 18:37-39; Malachi 4:5-6).

John, as Christ’s forerunner at His first coming, aside from a near fulfillment of Isaiah 40:3, failed to fulfill any of the prophecies pertaining to Elijah. Thus, through any sound system of biblical interpretation, John cannot possibly be seen fulfilling the Old Testament prophecies concerning Elijah.

Elijah will come yet future, fulfilling Isaiah 40:3; Malachi 3:1; 4:5-6. And, once again, he will be instrumental in turning the people from unbelief to belief in Israel, possibly in a similar manner to the way he accomplished this on Mount Carmel over 2,800 years ago (1 Kings 18:25-39).

2) Moses and Elijah, During the Tribulation

When Elijah returns to minister to the Jewish people before “the coming of the great and dreadful day of the Lord,” he will be accompanied by Moses, both during the Tribulation and with Christ following the Tribulation. And his fulfilling the passages in Isaiah and Malachi may very well occur both during and following the Tribulation when both he and Moses return with Christ, for events throughout this period will occur prior to “the great and dreadful day of the Lord.”

(For information concerning when the Day of the Lord begins, which will follow the Tribulation and Christ’s return, refer to The Time of the End BOOK, Chs. 4 and 5.
“The great and dreadful day of the Lord” would refer more specifically to that time when Gentile world power is destroyed following Christ’s return. See Chapter 15, p. 188 in The Time of the End by Arlen Chitwood.)

During the Tribulation (first half), Moses and Elijah will minister to Israel. They will evidently be instrumental in the conversion of the 144,000 Jews who are to proclaim the gospel of the kingdom to the Gentiles worldwide during the last half of the Tribulation (Revelation 7; 12; 14). As well, they will evidently confront Antichrist and his false prophet, through supernatural powers, signs (cf. Revelation 11:3-6; 13:13-15).

But the entire nation being brought to the place which Elijah brought them in history on Mount Carmel will await Moses and Elijah’s return with Christ at the end of the Tribulation.

At the end of their ministry during the Tribulation, Moses and Elijah will be slain. And this may very well be the time when Antichrist breaks his covenant with Israel and turns against the Jewish people in all his fury, as seen in Matthew 24:15ff (cf. Revelation 11:13).

Three and one-half days following their death, Moses and Elijah will be raised from the dead and be removed into the heavens, waiting for Christ’s return three and one-half years later.

(For additional information pertaining to Moses and Elijah returning with Christ at the end of the Tribulation, refer to the author’s book, Coming in His Kingdom BOOK, Chs. 1 and 4)

Biblical prophecy places Israel’s repentance near the end of the Tribulation and the birth of a nation following Christ’s return at the end of the Tribulation.

Moses and Elijah’s ministry to Israel during the first half of the Tribulation may very well be of such a nature that over three years following their ministry, near the end of the Tribulation, in Israel’s darkest hour, their prior ministry will play a part in the entire nation turning to and calling upon the God of their fathers (exactly as seen in the type in Exodus 2:23). And, exactly as seen in the type, when the Jewish people do this, God will hear, remember His covenant with Abraham, Isaac, and Jacob, and send the One greater than Moses back to His people (Exodus 2:24ff; cf. Zechariah 12:10ff).

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

The Time of the End BOOK, Ch. 20, in this site.

The following Word Document is SAFE to open and print: Two Witnesses in Revelation by Arlen Chitwood.docx.

(See The 144,000 Jewish Evangels and Elijah and Elisha in this site.)

To website CONTENTS Page.

Got Questions - Elijah and Elisha

Elijah and Elisha were both greatly respected by those in the “school of prophets” (2 Kings 2 and 2 Kings 4:38–41) as well as by the kings of their nation.

Elijah and Elisha
By Got Questions

Elijah and Elisha are two of the most well-known prophets of Israel. They both served in the northern kingdom of Israel. Elijah is first introduced in 1 Kings 17 as the prophet who predicted a three-year drought in the land. After being miraculously fed by ravens, he later stayed with a widow and her son, and that family experienced God’s supernatural provision of food.

After Elijah’s defeat of the prophets of Baal when he called down fire from heaven, the drought ended. Rain fell, and Elijah fled from the evil Queen Jezebel, who had vowed to kill him (1 Kings 19). Reaching Mount Horeb, Elijah heard the voice of God tell him to anoint two kings as well as Elisha as a prophet. He did this, and Elisha immediately joined him (1 Kings 19:19–21).

Elijah later condemned King Ahab for murder and the theft of a vineyard and predicted Ahab’s death and that of his wife, Jezebel (1 Kings 21:17–24).

In 2 Kings 1, Elijah called down fire from heaven to destroy two groups of 50 men sent from King Ahaziah. A third group of men was led by a captain who begged for mercy and was spared judgment. Elijah went to Ahaziah and proclaimed the king would die from his sickness, a prophecy that was soon fulfilled.

In 2 Kings 2, Elijah and Elisha crossed the Jordan River on dry land, and Elisha, knowing that Elijah would not be with him much longer, asked to be blessed with a double portion of Elijah’s spirit. Elijah was taken directly into heaven by a chariot of fire. Elisha picked up Elijah’s mantle and used it to cross the Jordan again on dry land. He received the double portion he had asked for and performed many miracles in Israel. Some of Elisha’s miracles were the turning of bad water into clean water (2 Kings 2:19–22), causing a widow’s oil to fill many jars (2 Kings 4:1–7), and even raising a boy from the dead (2 Kings 4:32–37).

Before he was taken to heaven, Elijah left a letter for King Jehoram of Judah that spoke of judgment against him. It stated, in part, “The LORD will bring a great plague on your people, your children, your wives, and all your possessions, and you yourself will have a severe sickness with a disease of your bowels, until your bowels come out because of the disease, day by day” (2 Chronicles 21:14–15). The prophecy soon came true (2 Chronicles 21:18–20).

Elijah and Elisha were both greatly respected by those in the “school of prophets” (2 Kings 2 and 2 Kings 4:38–41) as well as by the kings of their nation. Their impact led to revival among some of the Israelites during a dark stage of its history. During the wicked reigns of Ahab and Ahaziah, God had His men leading the charge for righteousness.

Elijah and Elisha’s combined legacy continued to influence Israel for some time. Even the New Testament speaks of the expected return of Elijah, a role fulfilled by John the Baptist, the forerunner or the one to announce the coming of the Messiah (Mark 1).

(Also see The Two Witnesses in Revelation in this site.)

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Bible One - Charles Strong's Walk the Walk

See to it that no one takes you captive through hollow and deceptive philosophy,
which depends on human tradition and the basic principles of this world
rather than on Christ. (Colossians 2:8)

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.

Walk the Walk
By Charles Strong of Bible One

Introduction

Almost everyone has heard the expression, “Don’t just talk the talk, walk the walk!” or one similar to it. The meaning of such a phrase is that one should not only talk a good line (i.e., perform or live properly), but also live it. To put it another way, a person should mirror (practice) what he preaches. Hardly anyone will disagree with this maxim; yet, the reality is that adherence to this truth is rarely the norm, among any class of people.

The recognition of the violation of this honorable rule is frequently reserved for the politician, be it the President of these United States or a local city councilman, or some other individual who occupies a recognizable position of authority, whether it be within a local company, a worldwide cooperation, a labor union, or, sadly, a religious institution.

And such recognition is almost always well deserved, since any person who has been selected to exercise authority over others swiftly forgets that he or she is no better or more important than those over whom he or she may rule over. Furthermore, those of the “ruling class” often cannot perceive being placed under their own dictates, often decreeing exceptions for the “ruling class.” (See America's Ruling Class – And the Perils of Revolution! in this site.)

Such is easily seen in this country’s National Government, at every level and with most every type of elected representative. Frankly, it appears to be quite easy to forget that one is simply a “citizen” and not a “king.” Well, such is quite natural when “term limits” are nonexistent. And the result, over the years, has resulted in an almost untouchable, elite “ruling class” and an atrociously colossal National Government, the likes of which would astound and horrify the Founders of this Republic. It is little wonder why historically nations fall as a result of the eventual deathblow resulting from an ever increasing takeover (involvements, engrossments) of their central governments.

But this should not astonish any student of God’s Word, since such behavior is the norm for every person of the human race, the natural outgrowth of man’s fallen nature, which is well-documented within the Word. When Adam violated God’s specific instruction pertaining to the Tree of the Knowledge of Good and Evil in the Garden of Eden, as the head (representative) of the human race, he died spiritually (Genesis 2:16-17; 3:6-7a [6b]); and, this condition was passed on to his progeny (all born after him), with only one exception [because of the virgin birth], Jesus Christ (Romans 5:12ff, 2 Corinthians 5:21; 1 Peter 2:22).**

[**This all gets into a problem which M. R. DeHaan dealt with, from a medical standpoint, in his book, "The Chemistry of the Blood," over fifty years ago. And I'm sure others have dealt with it since that time as well.
In short, if Christ is not a descendant of Adam, He cannot be the second Man, the last Adam, exercising federal headship in the place of the first man, the first Adam (for He would have to be seen as One from a different type creation, which doesn't and can't exist).
Nor could He be the Savior if He were not a descendant of Adam. The Savior must be a Man from Adam's lineage in order to redeem fallen man, not of some separate creation (again, there is no such creation, there can't be). This is the "why" of the incarnation, with the following short paragraph the "why" of the virgin birth.
And exactly how this could all be possible -- Someone from Adam's lineage, being without sin and able to act in the capacity as Savior -- is dealt with in the book I referenced. ~Arlen Chitwood ]

The Christian Walk

The intrinsic merit of the axiom, “Don’t just talk the talk, walk the walk!” or, in other words, “Don’t be a hypocrite!” is an unalterable truism of God’s Word, a truth that is not only embedded within God’s instruction for man but which is a foundational element in the pinnacle achievement of Christian living.

The word “walk” as used in Scripture is a term indicating both “direction” and “action,” which leads to a determined objective or end. It essentially reflects the character of the one walk. It is an expressive means in describing one’s “devotion” or “allegiance.” It is a term profusely utilized throughout Scripture to indicate the direction one may take or indeed takes before God. But for the Christian such a “walk” involves more than simply the adherence to general truth; it in fact defines “ultimate truth,” that which is rooted in and mirrors Almighty God.

In God’s Word to “walk the walk” is shown by (1) examples, (2) content, and (3) consequences.

Examples

Enoch and Noah “walked with God,” the quintessence, the epitome of the manner embodied in the phrase, “walk the walk” as it relates to ultimate truth — the Word of God.

After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. . . .

And Enoch walked with God; and he was not, for God took him. (Genesis 5:22, 24)
This is the genealogy of Noah. Noah was a just man, perfect in his generations. Noah walked with God. (Genesis 6:9)

To “walk the walk” is the foundational element of walking “before” God.

When Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am Almighty God; walk before Me and be blameless.” (Genesis 17:1)
And he blessed Joseph, and said: “God, before whom my fathers Abraham and Isaac walked . . ..” (Genesis 48:15a)

Content

To “walk the walk” is to walk in (according and in obedience to) God’s Law, i.e., His moral judgments, ordinances, and instructions.

Then the LORD said to Moses, “Behold, I will rain bread from heaven for you. And the people shall go out and gather a certain quota every day, that I may test them, whether they will walk in My law or not.” (Exodus 16:4)
And you shall teach them the statutes and the laws, and show them the way in which they must walk and the work they must do. (Exodus 18:20)
You shall observe My judgments and keep My ordinances, to walk in them: I am the LORD your God. (Leviticus 18:4)
But take careful heed to do the commandment and the law which Moses the servant of the LORD commanded you, to love the LORD your God, to walk in all His ways, to keep His commandments, to hold fast to Him, and to serve Him with all your heart and with all your soul. (Joshua 22:5)

Consequences

Be assured that to walk “with” or “before” God (“in” His Law) has its consequences, depending of course in which direction one walks.

If you walk in My statutes and keep My commandments, and perform them . . . (12) I will walk among you and be your God, and you shall be My people. . . . (23) And if by these things you are not reformed by Me, but walk contrary to Me, (24) then I also will walk contrary to you, and I will punish you yet seven times for your sins. . . . (27) And after all this, if you do not obey Me, but walk contrary to Me, (28) then I also will walk contrary to you in fury; and I, even I, will chastise you seven times for your sins. (Leviticus 26:3, 12, 23-24, 27-28)
You shall walk in all the ways which the LORD your God has commanded you, that you may live and that it may be well with you, and that you may prolong your days in the land which you shall possess. (Deuteronomy 5:33)
But the Word is very near you, in your mouth and in your heart, that you may do it. (15) See, I have set before you today life and good, death and evil, (16) in that I command you today to love the LORD your God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live and multiply; and the LORD your God will bless you in the land which you go to possess. (Deuteronomy 30:14-16)

A Walk with/in Christ

Then Jesus spoke to them again, saying, “I am the light of the world. He who follows [walks with] Me shall not walk in darkness, but have the light of life.” (John 8:12)
Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. (10) But if one walks in the night, he stumbles, because the light is not in him.” (John 11:9-10)
Then Jesus said to them, “A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. (36a) While you have the light, believe in the light, that you may become sons of light. . . .” (John 12:35-36a)

Christ revealed Himself as being “One with the Father” (John 1:1, 10:30; 17:11, 21-22), the second Person of the Holy Trinity (1 John 5:7). And to walk “with” or “before” the Father is to walk “with” or “before” Christ — His truths and teachings contained in the written Word, the expression of the Living Word.

As God in the flesh, Christ proclaimed He was the Light — the One who provides the illumination and the path for man to escape the darkness (evil) and to enable man to continue avoiding it, thereby pleasing God.

Then Jesus spoke to them again, saying, “I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life. (John 8:12)
I have come as a light into the world, that whoever believes in Me should not abide in darkness. (John 12:46)
For you were once darkness, but now you are light in the Lord. Walk as children of light. (Ephesians 5:8)
(See also: John 1:4, 9; 3:19; Acts 26:18; 2 Corinthians 4:6; 1 Thessalonians 5:5; 1 Peter 2:9; 1 John 2:8).

Man only needs to begin the “walk” with/in Christ by means of a genuine act (decision) of faith; and then as a child of God, he needs to continue his journey with/in Christ in the same manner, by faith, as will be seen.

Various Aspects of the Walk Described in the New Testament

Several of the books of the New Testament specifically mention the “walk” that a Christian should take, defining it in various ways, as follows:

It is a walk by faith

. . . For we say that faith was accounted to Abraham for righteousness. (10) How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. (11) And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, (12) and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised. (13) For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith. (Romans 49b-13)
For we walk by faith, not by sight. (2 Corinthians 5:7)
As you have therefore received [solely by faith] Christ Jesus the Lord, so [in the same manner, by faith] walk in Him, (7) 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)
But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. (Hebrews 11:6)

It is a walk in newness of life

Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. (Romans 6:4)
For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation. (16) And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God. (Galatians 6:15-16)

It is a walk in the Spirit, apart from the flesh (the old nature)

There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. . . . (4) that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit. (Romans 8:1, 4)
I say then: walk in the Spirit, and you shall not fulfill the lust of the flesh. . . . (25) If we live in the Spirit, let us also walk in the Spirit. (Galatians 5:16, 25)

It is walk of/in love

And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma. . . . (8) For you were once darkness, but now you are light in the Lord. Walk as children of light . . . (15) See then that you walk circumspectly, not as fools but as wise. (Ephesians 5:2, 8, 15)
This is love, that we walk according to His commandments. This is the commandment, that as you have heard from the beginning, you should walk in it. (2 John 1:6)

It is a walk of/in good works

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)

It is a walk rooted in knowledge, wisdom, and spiritual understanding (i.e., the Word)

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; (10) that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; (11) strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; (12) giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light. (Colossians 1:9-12)
Walk in wisdom toward those who are outside, redeeming the time. (Colossians 4:5)
I have no greater joy than to hear that my children walk in truth. (3 John 1:4)

It is a walk in unity with other Christians

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. (16) Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. (17) Brethren, join in following my example, and note those who so walk, as you have us for a pattern. (18) For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: (19) whose end is destruction, whose god is their belly, and whose glory is in their shame — who set their mind on earthly things. (Philippians 3:15-19)

It is a walk in the light and fellowship with Christ

If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. (7) But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin. (1 John 1:6-7)
He who says he abides in Him ought himself also to walk just as He walked. (1 John 2:6)

Concluding Remarks

(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.”

Passages of Scripture for Further Study

Genesis 5:22, 24
After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. . . . (24) And Enoch walked with God; and he was not, for God took him.

Genesis 6:9
This is the genealogy of Noah. Noah was a just man, perfect in his generations. Noah walked with God.

Genesis 17:1
When Abram was ninety-nine years old, the LORD appeared to Abram and said to him, “I am Almighty God; walk before Me and be blameless.”

Genesis 24:40
But he said to me, “The LORD, before whom I walk, will send His angel with you and prosper your way; and you shall take a wife for my son from my family and from my father’s house.”

Genesis 48:15a
And he blessed Joseph, and said: “God, before whom my fathers Abraham and Isaac walked . . .”

Exodus 16:4
Then the LORD said to Moses, “Behold, I will rain bread from heaven for you. And the people shall go out and gather a certain quota every day, that I may test them, whether they will walk in My law or not.”

Exodus 18:20
And you shall teach them the statutes and the laws, and show them the way in which they must walk and the work they must do.

Leviticus 18:4
You shall observe My judgments and keep My ordinances, to walk in them: I am the LORD your God.

Leviticus 26:3, 12, 23-24, 27-28
If you walk in My statutes and keep My commandments, and perform them . . . (12) I will walk among you and be your God, and you shall be My people. . . . (23) And if by these things you are not reformed by Me, but walk contrary to Me, (24) then I also will walk contrary to you, and I will punish you yet seven times for your sins. . . . (27) And after all this, if you do not obey Me, but walk contrary to Me, (28) then I also will walk contrary to you in fury; and I, even I, will chastise you seven times for your sins.

Deuteronomy 5:33
You shall walk in all the ways which the LORD your God has commanded you, that you may live and that it may be well with you, and that you may prolong your days in the land which you shall possess.

Deuteronomy 8:6
Therefore you shall keep the commandments of the LORD your God, to walk in His ways and to fear Him.

Deuteronomy 10:12-13
And now, Israel, what does the LORD your God require of you, but to fear the LORD your God, to walk in all His ways and to love Him, to serve the LORD your God with all your heart and with all your soul, (13) and to keep the commandments of the LORD and His statutes which I command you today for your good.

Deuteronomy 11:22-23
For if you carefully keep all these commandments which I command you to do — to love the LORD your God, to walk in all His ways, and to hold fast to Him — (23) then the LORD will drive out all these nations from before you, and you will dispossess greater and mightier nations than yourselves.

Deuteronomy 13:4
You shall walk after the LORD your God and fear Him, and keep His commandments and obey His voice, and you shall serve Him and hold fast to Him.

Deuteronomy 26:16-19
This day the LORD your God commands you to observe these statutes and judgments; therefore you shall be careful to observe them with all your heart and with all your soul. (17) Today you have proclaimed the LORD to be your God, and that you will walk in His ways and keep His statutes, His commandments, and His judgments, and that you will obey His voice. (18) Also today the LORD has proclaimed you to be His special people, just as He promised you, that you should keep all His commandments, (19) and that He will set you high above all nations which He has made, in praise, in name, and in honor, and that you may be a holy people to the LORD your God, just as He has spoken.

Deuteronomy 28:9
The LORD will establish you as a holy people to Himself, just as He has sworn to you, if you keep the commandments of the LORD your God and walk in His ways.

Deuteronomy 30:14-16
But the Word is very near you, in your mouth and in your heart, that you may do it. (15) See, I have set before you today life and good, death and evil, (16) in that I command you today to love the LORD your God, to walk in His ways, and to keep His commandments, His statutes, and His judgments, that you may live and multiply; and the LORD your God will bless you in the land which you go to possess.

Joshua 22:5
But take careful heed to do the commandment and the law which Moses the servant of the LORD commanded you, to love the LORD your God, to walk in all His ways, to keep His commandments, to hold fast to Him, and to serve Him with all your heart and with all your soul.

1 Samuel 2:30, 35
Therefore the LORD God of Israel says: “I said indeed that your house and the house of your father would walk before Me forever.” But now the LORD says: “Far be it from Me; for those who honor Me I will honor, and those who despise Me shall be lightly esteemed. . . . (35) Then I will raise up for Myself a faithful priest who shall do according to what is in My heart and in My mind. I will build him a sure house, and he shall walk before My anointed forever.”

1 Kings 2:1-4
Now the days of David drew near that he should die, and he charged Solomon his son, saying: (2) “I go the way of all the earth; be strong, therefore, and prove yourself a man. (3) And keep the charge of the LORD your God: to walk in His ways, to keep His statutes, His commandments, His judgments, and His testimonies, as it is written in the Law of Moses, that you may prosper in all that you do and wherever you turn; (4) that the LORD may fulfill His word which He spoke concerning me, saying, ‘If your sons take heed to their way, to walk before Me in truth with all their heart and with all their soul,’ He said, ‘you shall not lack a man on the throne of Israel.’”

1 Kings 3:6, 14
And Solomon said: “You have shown great mercy to Your servant David my father, because he walked before You in truth, in righteousness, and in uprightness of heart with You; You have continued this great kindness for him, and You have given him a son to sit on his throne, as it is this day.” . . . (14) So if you walk in My ways, to keep My statutes and My commandments, as your father David walked, then I will lengthen your days.

1 Kings 6:11-13
Then the word of the LORD came to Solomon, saying: (12) “Concerning this temple which you are building, if you walk in My statutes, execute My judgments, keep all My commandments, and walk in them, then I will perform My word with you, which I spoke to your father David. (13) And I will dwell among the children of Israel, and will not forsake My people Israel.”

1 Kings 8:57-58, 61
May the LORD our God be with us, as He was with our fathers. May He not leave us nor forsake us, (58) that He may incline our hearts to Himself, to walk in all His ways, and to keep His commandments and His statutes and His judgments, which He commanded our fathers. . . . (61) Let your heart therefore be loyal to the LORD our God, to walk in His statutes and keep His commandments, as at this day.

1 Kings 9:4-5
Now if you walk before Me as your father David walked, in integrity of heart and in uprightness, to do according to all that I have commanded you, and if you keep My statutes and My judgments, (5) then I will establish the throne of your kingdom over Israel forever, as I promised David your father, saying, “You shall not fail to have a man on the throne of Israel.”

1 Kings 11:38
Then it shall be, if you heed all that I command you, walk in My ways, and do what is right in My sight, to keep My statutes and My commandments, as My servant David did, then I will be with you and build for you an enduring house, as I built for David, and will give Israel to you.

2 Kings 23:3
Then the king stood by a pillar and made a covenant before the LORD, to follow [to walk after] the LORD and to keep His commandments and His testimonies and His statutes, with all his heart and all his soul, to perform the words of this covenant that were written in this book. And all the people took a stand for the covenant.

2 Chronicles 6:12, 14, 16
Then Solomon stood before the altar of the LORD in the presence of all the assembly of Israel, and spread out his hands . . . (14) and he said: “LORD God of Israel, there is no God in heaven or on earth like You, who keep Your covenant and mercy with Your servants who walk before You with all their hearts. . . . (16) Therefore, LORD God of Israel, now keep what You promised Your servant David my father, saying, ‘You shall not fail to have a man sit before Me on the throne of Israel, only if your sons take heed to their way, that they walk in My law as you have walked before Me.’”

2 Chronicles 7:17-18
As for you, if you walk before Me as your father David walked, and do according to all that I have commanded you, and if you keep My statutes and My judgments, (18) then I will establish the throne of your kingdom, as I covenanted with David your father, saying, “You shall not fail to have a man as ruler in Israel.”

2 Chronicles 17:3-4
Now the LORD was with Jehoshaphat, because he walked in the former ways of his father David; he did not seek the Baals, (4) but sought the God of his father, and walked in His commandments and not according to the acts of Israel.

2 Chronicles 34:31
Then the king stood in his place and made a covenant before the LORD, to follow [walk after] the LORD, and to keep His commandments and His testimonies and His statutes with all his heart and all his soul, to perform the words of the covenant that were written in this book.

Nehemiah 5:9
Then I said, “What you are doing is not good. Should you not walk in the fear of our God because of the reproach of the nations, our enemies?”

Nehemiah 10:28-29
Now the rest of the people-the priests, the Levites, the gatekeepers, the singers, the Nethinim, and all those who had separated themselves from the peoples of the lands to the Law of God, their wives, their sons, and their daughters, everyone who had knowledge and understanding — (29) these joined with their brethren, their nobles, and entered into a curse and an oath to walk in God’s Law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and His ordinances and His statutes.

Psalm 26:3
For Your lovingkindness is before my eyes, and I have walked in Your truth.

Psalm 56:11, 13
In God I have put my trust; I will not be afraid. What can man do to me? . . . (13) For You have delivered my soul from death. Have You not kept my feet from falling, that I may walk before God in the light of the living?

Psalm 81:13
Oh, that My people would listen to Me, that Israel would walk in My ways!

Psalm 116:9
I will walk before the LORD in the land of the living.

Psalm 119:1-3
ALEPH. Blessed are the undefiled in the way, who walk in the law of the LORD! (2) Blessed are those who keep His testimonies, who seek Him with the whole heart! (3) They also do no iniquity; they walk in His ways.

Proverbs 2:7, 20
He stores up sound wisdom for the upright; He is a shield to those who walk uprightly . . . (20) So you may walk in the way of goodness, and keep to the paths of righteousness.

Isaiah 38:2-3
Then Hezekiah turned his face toward the wall, and prayed to the LORD, (3) and said, “Remember now, O LORD, I pray, how I have walked before You in truth and with a loyal heart, and have done what is good in Your sight.” And Hezekiah wept bitterly.

Jeremiah 7:23
But this is what I commanded them, saying, “Obey My voice, and I will be your God, and you shall be My people. And walk in all the ways that I have commanded you, that it may be well with you.”

Ezekiel 20:19
I am the LORD your God: Walk in My statutes, keep My judgments, and do them.

Ezekiel 33:14-15
Again, when I say to the wicked, “You shall surely die,” if he turns from his sin and does what is lawful and right, (15) if the wicked restores the pledge, gives back what he has stolen, and walks in the statutes of life without committing iniquity, he shall surely live; he shall not die.

Ezekiel 37:24
David My servant shall be king over them, and they shall all have one shepherd; they shall also walk in My judgments and observe My statutes, and do them.

Daniel 9:10
We have not obeyed the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets.

Amos 3:3
We have not obeyed the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets.

Micah 4:1-5
Now it shall come to pass in the latter days that the mountain of the LORD’S house shall be established on the top of the mountains, and shall be exalted above the hills; and peoples shall flow to it. (2) Many nations shall come and say, “Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths.” For out of Zion the law shall go forth, and the Word of the LORD from Jerusalem. (3) He shall judge between many peoples, and rebuke strong nations afar off; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more. (4) But everyone shall sit under his vine and under his fig tree, and no one shall make them afraid; for the mouth of the LORD of hosts has spoken. (5) For all people walk each in the name of his god, but we will walk in the name of the LORD our God Forever and ever.

Micah 6:8
He has shown you, O man, what is good; and what does the LORD require of you but to do justly, to love mercy, and to walk humbly with your God.

John 8:12
Then Jesus spoke to them again, saying, “I am the light of the world. He who follows [walks with] Me shall not walk in darkness, but have the light of life.”

John 11:9-10
Jesus answered, “Are there not twelve hours in the day? If anyone walks in the day, he does not stumble, because he sees the light of this world. (10) But if one walks in the night, he stumbles, because the light is not in him.”

John 12:35-36a
Then Jesus said to them, “A little while longer the light is with you. Walk while you have the light, lest darkness overtake you; he who walks in darkness does not know where he is going. (36a) While you have the light, believe in the light, that you may become sons of light. . . .”

Romans 4:9b-13
. . . For we say that faith was accounted to Abraham for righteousness. (10) How then was it accounted? While he was circumcised, or uncircumcised? Not while circumcised, but while uncircumcised. (11) And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised, that he might be the father of all those who believe, though they are uncircumcised, that righteousness might be imputed to them also, (12) and the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of the faith which our father Abraham had while still uncircumcised. (13) For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.

Romans 6:4
Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life.

Romans 8:1, 4
There is therefore now no condemnation to those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit. . . . (4) that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.

Romans 13:13
Let us walk properly, as in the day, not in revelry and drunkenness, not in lewdness and lust, not in strife and envy.

1 Corinthians 3:3
For you are still carnal. For where there are envy, strife, and divisions among you, are you not carnal and behaving like [walk as] mere men?

1 Corinthians 7:17a
But as God has distributed to each one, as the Lord has called each one, so let him walk. . . .

2 Corinthians 5:7
For we walk by faith, not by sight.

2 Corinthians 6:16
And what agreement has the temple of God with idols? For you are the temple of the living God. As God has said: “I will dwell in them and walk among them. I will be their God, and they shall be My people.”

2 Corinthians 10:3
For though we walk in the flesh, we do not war according to the flesh.

Galatians 5:16, 25
I say then: walk in the Spirit, and you shall not fulfill the lust of the flesh. . . . (25) If we live in the Spirit, let us also walk in the Spirit.

Galatians 6:15-16
For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation. (16) And as many as walk according to this rule, peace and mercy be upon them, and upon the Israel of God.

Ephesians 2:1-2a, 10
And you He made alive, who were dead in trespasses and sins, (2a) in which you once walked according to the course of this world . . . . (10) For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.

Ephesians 4:1, 17
I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called . . . (17) This I say, therefore, and testify in the Lord, that you should no longer walk as the rest of the Gentiles walk, in the futility of their mind.

Ephesians 5:2, 8, 15
And walk in love, as Christ also has loved us and given Himself for us, an offering and a sacrifice to God for a sweet-smelling aroma. . . . (8) For you were once darkness, but now you are light in the Lord. Walk as children of light . . . (15) See then that you walk circumspectly, not as fools but as wise.

Philippians 3:15-19
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. (16) Nevertheless, to the degree that we have already attained, let us walk by the same rule, let us be of the same mind. (17) Brethren, join in following my example, and note those who so walk, as you have us for a pattern. (18) For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ: (19) whose end is destruction, whose god is their belly, and whose glory is in their shame — who set their mind on earthly things.

Colossians 1:9-12
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; (10) that you may walk worthy of the Lord, fully pleasing Him, being fruitful in every good work and increasing in the knowledge of God; (11) strengthened with all might, according to His glorious power, for all patience and longsuffering with joy; (12) giving thanks to the Father who has qualified us to be partakers of the inheritance of the saints in the light.

Colossians 2:6-7
As you have therefore received Christ Jesus the Lord, so walk in Him, (7) rooted and built up in Him and established in the faith, as you have been taught, abounding in it with thanksgiving.

Colossians 3:6-7
Because of these things the wrath of God is coming upon the sons of disobedience, (7) in which you yourselves once walked when you lived in them.

Colossians 4:5
Walk in wisdom toward those who are outside, redeeming the time.

1 Thessalonians 2:12b
. . . walk worthy of God who calls you into His own kingdom and glory.

1 Thessalonians 4:1, 12
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 . . . (12) that you may walk properly toward those who are outside, and that you may lack nothing.

1 Peter 4:3
For we have spent enough of our past lifetime in doing the will of the Gentiles — when we walked in lewdness, lusts, drunkenness, revelries, drinking parties, and abominable idolatries.

2 Peter 2:9-10a
Then the Lord knows how to deliver the godly out of temptations and to reserve the unjust under punishment for the day of judgment, (10a) and especially those who walk according to the flesh in the lust of uncleanness and despise authority. . . .

1 John 1:6-7
If we say that we have fellowship with Him, and walk in darkness, we lie and do not practice the truth. (7) But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus Christ His Son cleanses us from all sin.

1 John 2:6
He who says he abides in Him ought himself also to walk just as He walked.

2 John 1:6
This is love, that we walk according to His commandments. This is the commandment, that as you have heard from the beginning, you should walk in it.

3 John 1:4
I have no greater joy than to hear that my children walk in truth.

Jude 1:17-18
But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ: (18) how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts.

See the The Chemistry of the Blood in this site.

Also the following Word Document is SAFE to open and print: The Chemistry of the Blood by Martin DeHaan, M.D..docx

To website CONTENTS Page.

The Whole of Scripture Summarized:

Creation - Ruin - Restoration - Rest

"Analogy of Faith" Defined

The "analogy of faith" is a hermeneutical principle that has existed since the days of the early church—often simplified as "Scripture interprets Scripture." The “analogy of faith” states that the unclear passages of Scripture must be interpreted in light of the clear passages. In other words, the Bible teaches one message, it does not contradict itself. Knowing this, we can safely deduce that one portion of Scripture will not contradict another portion. As faithful interpreters of the Bible, we must allow the Bible to teach us and not allow ourselves to reinterpret the Bible to fit our own preconceived ideas about what it teaches.

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Analogy (n. a•nal•o•gy [ -n l -j ])

Similarity in some respects between things that are otherwise dissimilar.

A comparison based on such similarity. See Synonyms at likeness.

[Middle English analogie, from Old French, from Latin analogia, from Greek analogi , from analogos, proportionate; see analogous.]

Faith (n. f th)
A strong belief in a supernatural power or powers that control human destiny; "he lost his faith but not his morality."

Christianity trust in God and in his actions and promises.

[Middle English, from Anglo-Norman fed, from Latin fid s; see bheidh- in Indo-European roots.]

Hermeneutics (n. her•me•neu•tics [hûr m -n t ks])

The branch of theology that deals with principles of exegesis [from Greek hermēneutikos expert in interpretation, from hermēneuein to interpret, from hermēneus interpreter, of uncertain origin].

Theology (n. the•ol•o•gy [th - l -j ])

The rational and systematic study of religion and its influences and of the nature of religious truth.

[Middle English theologie, from Old French, from Latin theologia, from Greek theologi : theo-, theo- + -logi , -logy.]

Exegesis (n. ex•e•ge•sis [ k s -j s s])

Critical explication or interpretation of Scripture [from Greek, from exēgeisthai to interpret, from EX-1 + hēgeisthai to guide].

Interpretation (n. in•ter•pre•ta•tion [ n-tûr pr -t sh n])

A part of the analysis and production phase in the intelligence process in which the significance of information is judged in relation to the current body of knowledge.

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“The secret things belong to the LORD our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.” (Deuteronomy 29:29)

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Word Document: Analogy of Faith Defined.docx which is SAFE to open and print.

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Bible One - Bible Knowledge Types Study by Allen Redding

Three Types of Bible Knowledge
A Study by Allen Redding

. . . I praise Thee, O Father, Lord of heaven and earth, that Thou didst hide these things from the wise and intelligent and didst reveal them to babes. Yes, Father, for thus it was well-pleasing in Thy sight. All things have been handed over to Me by My Father; and no one knows the Son, except the Father; nor does anyone know the Father, except the Son, and anyone to whom the Son wills to reveal. (Matthew11:25-27 [25b])

In this article we look at the use of three types of knowledge in God’s Word:

Oida/ Eido, which represent an intuitive knowledge such as the awareness of death, corruption and grief.

Ginosko/Gnosis, which represent an experiential knowledge. We “come to know, recognize, perceive, distinguish and discern” but this knowledge is fragmented and immature.

Epiginosko/Epignosis, which represent a clear and exact understanding of the subject matter. It is the “mature knowledge” that is used by God in relationship to His faithful disciples. It is the “know and knows” of our text.

Christians cannot have a clear, exact and mature understanding of God unless Jesus Christ reveals it to them. The Greek word translated “reveal” in our text is “apokalupto” and it means “to remove a veil or take off the cover." The noun is “apokalupsis,” which means a “disclosure or revelation.” We say “apocalypse or apocalyptic”. Jesus clearly states that He grants revelation to certain Christians according to His will. He accomplishes this through the Word and the Holy Spirit.

What is this mature knowledge that reveals the hidden things of God? Luke states that he wrote his account of our Lord’s ministry “so that you might know (epiginosko) the exact truth about the things you have been taught” (Luke 1:4). The mature knowledge of God and His Son comes from His Word. Paul prays for the faithful at Ephesus . . . “that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and of revelation (apokalupsis) in the knowledge (epignosis) of Him” (Ephesians1:17). Wisdom and disclosure comes with this mature knowledge.

Again, Paul prays for the Christians at Philippi . . . “And this I pray, that your love may abound still more and more in real knowledge (epignosis) and all discernment, so that you may approve the things that are excellent, in order to be sincere and blameless for the day of Christ” (Philippians 1:9-10). This mature knowledge nurtures and grows love (agape). This mature knowledge recognizes the precious things of God. It prepares a Christian for the judgment of His Church and the selection of His bride.

Again, Paul prays for the faithful at Colosse . . . “For this reason also, since the day we heard, we have not ceased to pray for you and to ask that you may be filled with the knowledge (epignosis) of His Will in all spiritual wisdom and understanding, so that you may walk in a manner worthy of the Lord, to please in all respects, bearing fruit in every good work and increasing in the knowledge (epignosis) of God; strengthened with all power, according to His glorious might, for the attaining of all steadfastness and patience; joyously giving thanks to the Father, who has qualified us to share in the inheritance of the saints in light” (Colossians 1:9-12). This mature knowledge gives wisdom and understanding. Without this mature knowledge a Christian cannot enter the narrow way nor produce good fruit.

This mature knowledge must be active and ever growing. It gives strong roots to the faith and the hope of our honored position in His coming Kingdom. Please note that in all three prayers Paul uses the word “may.” Christ reveals this knowledge only to those who keep seeking, keep asking, and keep knocking. It is for the obedient and faithful disciple. “Grace and peace be multiplied to you in the knowledge (epignosis) of God and of Jesus our Lord; seeing that His divine power has granted to us everything pertaining to life and godliness, through the true knowledge (epignosis) of Him who called us to His own glory and excellence” (2 Peter 1:2-3). This knowledge given to His faithful provides the means to achieve glorious life in His Kingdom.

Continuation

Let’s continue our study of this “knowledge” that Jesus reveals to those who are chosen from His Church by God. As we saw last time from His Word, it is translated from the Greek word “epignosis” and it literally means “knowledge upon knowledge upon knowledge, etc.” or “mature knowledge.” What is it? As always, God will tell.

Do not lie to one another, since you laid aside the old self with its practices and have put on the new self who is being renovated to the true knowledge (epignosis) according to the image of the One who created him. (Colossians 3:10)
And do not be conformed to this age, but be transformed by the renovating of your mind, that you may prove what the will of God is, that which is good and well pleasing and perfect. (Romans 12:2)

A Christian must have this “mature knowledge” to please God. We must not be like the world or anything of this age. “. . . of God our Savior, who desires all men (lit. mankind) to be saved and to come to the knowledge (epignosis) of the truth” (1 Timothy 2:3-4 [3b]). Not only does God want the entire human race to accept His free gift of spiritual salvation, He wants redeemed mankind (Christians) to acquire the mature knowledge of the truth. Why? It is the only way to please God. It is the only way to be His disciple. It is the narrow way.

What is “the truth”? “Truth” is translated from the Greek word “aletheia,” which literally means “to not escape notice”. “forbidding to marry, and commanding to abstain from foods that God has created to be gratefully shared in by those who believe and know (epignosis) the truth” (1 Timothy 4:3). “Forbidding” is translated from the Greek word “koluo,” which means “to hinder and to chastise”. “Abstain” is from the Greek word “apecho,” which literally means “to hold back, to be away”. “Believe” is the Greek word “pistos,” which literally means “to be trustful, faithful”. The truth would be the coming marriage of the Son and the absolute necessity of eating meat instead of milk.

Paul writes there will be Christians who will hinder the teaching of His marriage and its purpose for His faithful. Further he states that they will not eat the solid food of maturity. His disciples who trust His promises and who are faithfully obedient do so because they know the truth.

who have gone astray from the truth saying that the resurrection has already taken place, and thus they upset the faith of some . . . But refuse foolish and ignorant speculations, knowing that they produce quarrels . . . with gentleness correcting those who are in opposition, if perhaps God may grant them repentance leading to the knowledge (epignosis) of the truth. (2 Timothy 2:18, 23, 25)

The truth that comes from having maturity is the meaning of the resurrection for His Church. His faithful will receive their inheritances of honor in the kingdom and His unfaithful will suffer loss of their inheritances with harsh punishment during the kingdom age. “Repentance” is the Greek word “metanoeo,” which means “to think differently, to reconsider.”

Paul writes to Timothy about Christians who have had this knowledge of the truth but have gone astray.

Paul, a bondservant of God, and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge (epignosis) of the truth that is according to godliness, in the hope of eternal (lit. age lasting) life, which God, who cannot lie, promised long ages ago (Titus 1:1-2).

The truth is that there will be life in the kingdom of the heavens for those Christians who are faithfully obedient, those Christians who actively possess “the faith” and “the knowledge.” “Chosen” is the Greek word “eklego” and it literally means “to select, elect, pick up” or “to call from out of”. All Christians have been called but only those to whom the Son wills to reveal the knowledge are chosen. “For many are called, but few are chosen” (Matthew 22:14). But with mature knowledge there must be faithful obedience to all of His Word. Anything less will result in the loss of one’s inheritance.

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Allen Redding, P. O. Box 329, Barksdale, TX 78828

Three Types of Bible Knowledge by Allen Redding.docx, a Word Document which is SAFE to open and print.

Logos! (Thoughts [logos] must be interpreted) may be of interest.

To website CONTENTS Page.

The Godfather - Islam, Christianity, Atheism, and the Origin of Science

Modern-day science is built on the shoulders of Christian scientists
who believed in the regularity and predictability of the created order
because there was a Creator behind it all.

Islam, Christianity, Atheism, and the Origin of Science
By Gary DeMar
October 2, 2013

If we are to believe evolutionists like Richard Dawkins, religion is the enemy of science. He’s not the first atheist to make this claim. But when Dawkins speaks these days, people listen and react. For example, this tweet about Islam and science got a stern response:

“[A]ll the world’s Muslims have fewer Nobel Prizes than Trinity College, Cambridge. They did great things in the Middle Ages, though.”

This is a factual statement. According to Mark Steyn, “Trinity graduates have amassed 32 Nobel prizes, the entire Muslim world a mere 10. If you remove Yasser Arafat, Mohamed ElBaradei, and the other winners of the Nobel Peace Prize, Islam can claim just four laureates against Trinity’s 31 (the college’s only peace-prize recipient was Austen Chamberlain, brother of Neville).”

Surprisingly, a number of people attacked Dawkins for sharing the facts, or maybe not so surprisingly since it’s only open season on Christians these days, figuratively and literally. Here’s one example from a self-avowed “fourth generation socialist” and homosexual Owen Jones of The Independent newspaper:

“How dare you [Dawkins] dress your bigotry up as atheism. You are now beyond an embarrassment.”

How is stating the facts bigotry? I’ll let the atheists battle among themselves over the facts when it comes to modern-day accomplishments in science.

I wonder what Dawkins would say about the Christian origins of science generally and specifically at Cambridge and Oxford?

The facts are, as Loren Eisely points out, the Christian worldview “which finally gave birth in a clear, articulate fashion to the experimental method of science itself.”[1]

The late atheist author Isaac Asimov was honest enough to acknowledge that early scientists were Christians. For example, he mentions John Ray who developed an early classification system for animals. “He declared fossils were the petrified remains of extinct creatures. This was not accepted by biologists generally until a century later.”[2]

Ray did not see that there was a conflict between his Christian beliefs and his scientific work. “In fact, he believed that scientific investigation ‘was a proper exercise of man’s faculties and a legitimate field of Christian inquiry.’” (McGraw-Hill Encyclopedia of World Biography [New York: McGraw-Hill, 1973] 9:118. Quoted in Ann Lamont, “John Ray—founder of biology and devout Christian,” Creation Ministries International.)

Ray wrote in his book The Wisdom of God Manifested in the Works of the Creation:

“A wonder then it must needs be, that there should be any Man found so stupid and forsaken of Reason as to persuade himself, that this most beautiful and adorned World, was, or could, be produced by the fortuitous Concourse of Atoms.”[3]

Natural philosopher, chemist, physicist, and inventor Robert Boyle (1627–1691), who was born in the same year as Ray, spent a portion of his fortune “to have the Bible translated into various languages.”

In his will and testament, Boyle “addressed his fellow members of the Royal Society of London, wishing them all success in ‘their laudable attempts, to discover the true Nature of the Works of God’ and ‘praying that they and all other Searchers into Physical Truths’ may thereby add ‘to the glory of the Great Author of Nature, and to the Comforter of mankind.’”[4]

The title of one of Boyle’s many books was The Christian Virtuoso, that is, “The Christian Scientist.” Boyle was not a lone Christian voice crying in the wilderness of secular science. The membership of the Royal Society was made up of many Christians who shared Boyle’s view that “the world was God’s handiwork” and “it was their duty to study and understand this handiwork as a means of glorifying God.”[5]

Let’s get back to Cambridge and the religious roots of the educational institution, in particular the Cavendish Laboratory where Francis Crick and James Watson developed their model of DNA.

“The inscription had been placed there at the insistence of the physicist James Clark Maxwell, the first Cavendish professor in 1871. The inscription quotes a Psalm that reads, ‘Great are the words of the Lord, sought out by all who take pleasure therein.’ The inscription summarized Maxwell’s inspiration for scientific study: the thought that works of nature reflect the work of a designing mind. In this belief he had been joined by many of the leading scientists of Western civilization for over four hundred years — Copernicus, Kepler, Ray, Linnaeus, Curvier, Aggassiz, Boyle, Newton, Kelvin, Farady, Rutherford — on and on the list could go.”[6]

Here’s the key to all of this, the key that Dawkins will not — cannot — argue against:

“[M]any of these scientists did not just assume or assert by faith that the universe had been designed; they argued for the hypothesis based on discoveries in their disciplines.”[7]

Modern-day science is built on the shoulders of Christian scientists who believed in the regularity and predictability of the created order because there was a Creator behind it all.

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Word Document: Islam, Christianity, Atheism, and the Origin of Science by Gary DeMar.docx which is SAFE to open and print.

Notes:
1. Loren Eisely, Darwin’s Century (Garden City, NY: Doubleday, 1958), 62. [↩]
2. Isaac Asimov, Biographical Encyclopedia of Science and Technology: The Lives and Achievements of More Than 1000 Great Scientists from Ancient Greece to the Space Age, 3rd ed. (Garden City, NY: 1982), 137. [↩]
3. John Ray, The Wisdom of God Manifested in the Works of the Creation: Heavenly Bodies, Elements, Meteors, Fossils, Vegetables, Animals (1691), 36. [↩]
4. Rodney Stark, For the Glory of God: How Monotheism Led to Reformations, Science, Witch-Hunts, and the end of Slavery (Princeton, NJ: Princeton University Press, 2003), 158. [↩]
5. Stark, For the Glory of God, 158. [↩]
6. Stephen C. Meyer, Signature in the Cell: DNA and the Evidence for Intelligent Design (New York Harper/Collins, 2009), 145. [↩]
7. Meyer, Signature in the Cell, 145. [↩]

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Got Questions - What does the Bible say about Abortion?

Newborn’s Prayer!

Dear Lord, I am so newly come,
I do not even know my name.

I do not even know yet, Lord,
If I am glad I came.

Grant me the time to grow in love,
Rejoice that I am here.

Bless those who make me warm and dry,
Lord, keep my mother near.

Today, in America, one of the most dangerous places to be is in the womb of one’s mother.

Abortion
Creation and Formation in the Womb and "Is Abortion a Sin?"
By Believers Bible Commentary and Got Questions

For You formed my inward parts; You wove me in my mother's womb.
I will give thanks to You, for I am fearfully and wonderfully made; Wonderful are Your works, And my soul knows it very well.
My frame was not hidden from You, When I was made in secret, And skillfully wrought in the depths of the earth;
Your eyes have seen my unformed substance; And in Your book were all written The days that were ordained for me, When as yet there was not one of them.
How precious also are Your thoughts to me, O God! How vast is the sum of them!
If I should count them, they would outnumber the sand. When I awake, I am still with You. (Psalm 139:13-18)

Psalm 139:13-14 So much then for the omnipresence of God. David now turns to consider His power and skill. And the particular phase of divine omnipotence he chooses is the marvelous development of a baby in his mother's womb. In a speck of watery material smaller than the dot over this i, all the future characteristics of the child are programmed—the color of his skin, eyes and hair, the shape of his facial features, the natural abilities he will have. All that the child will be physically and mentally is contained in germ form in that fertilized egg. From it will develop:

. . . 60 trillion cells, 100 thousand miles of nerve fiber, 60 thousand miles of vessels carrying blood around the body, 250 bones, to say nothing of joints, ligaments and muscles.

David describes the formation of the fetus with exquisite delicacy and beauty. "You formed my inward parts; You covered me in my mother's womb." Yes, God formed our inward parts; each one a marvel of divine engineering. Think of the brain, for instance, with its capacity for recording facts, sounds, odors, sights, touch, pain; with its ability to recall; with its power to make computations; with its seemingly endless flair for making decisions and solving problems.

And God knit us together in our mother's womb. This aptly describes the marvelous weaving of the muscles, sinews, ligaments, nerves, blood vessels and bones of the human frame.

David bursts forth in praise to the Lord. As he thinks of man, the crown of God's creation, he can only confess that he is fearfully and wonderfully made. The more we think of the marvels of the human body, its orderliness, its complexity, its beauty, its instincts and inherited factors—the more we wonder how anyone trained in natural science can fail to be a believer in an infinite Creator.

Psalm 139:15 Again the psalmist reverts to the time when his body was being formed in his mother's womb. Notice here that he uses the personal pronouns I, my, me to refer to the embryo or fetus. The scriptural view is that human personality exists before birth and that abortion therefore, except in cases of extreme medical necessity, is murder.

David was aware that God knew him through and through from the very beginning. His frame, that is, his skeletal structure was not hidden from God when David was being made in secret, and skillfully wrought in the lowest parts of the earth. It cannot mean below the surface of the earth; no one is formed there. In the context it can only mean "inside the mother's womb." A similar expression is found in Ephesians 4:9, which speaks of Christ as having descended into the lower parts of the earth. Once again in the context it refers to His entering the world through the ante-chamber of the virgin's womb. It is His Incarnation that is in view.

Psalm 139:16 When the psalmist speaks of his unformed . . . substance, he uses a word that means something rolled or wrapped together. Barnes and others think that the word most aptly denotes the embryo, or the fetus,

"where all the members of the body are as yet folded up, or undeveloped; that is, before they have assumed their distinct form and proportions."

Even in that preliminary phase of his existence, God's eyes beheld the sweet singer of Israel.

And in God's book, all the days of David's life were recorded by the divine Architect before that historic moment when David announced his arrival by that first lusty cry.

Psalm 139:17-18a The psalmist thinks of God's careful planning in the creation of his spirit, soul and body. How precious . . . are His thoughts—His attention to the minutest details. Andrew Ivy says,

"Each cell almost without exception 'knows' its role in carrying out design or purpose for the welfare of the body as a whole."

Psalm 139:18b "When I awake, I am still with You." It seems to me that the psalmist is here referring to the moment of his birth. In the preceding verses (Psalm 139:13-18a) he has been emphasizing God's closeness to him during the nine months prior to his birth. But even after he is born the picture does not change; he is still with the Lord as his Sustainer, Protector and Guide. He speaks of his birth as an awaking just as we speak of it as "first seeing the light of day."

e-Sword by Rick Myers and e-Sword Downloads

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What does the Bible say about Abortion?
By Got Questions

The Bible never specifically addresses the issue of abortion. However, there are numerous teachings in Scripture that make it abundantly clear what God’s view of abortion is. Jeremiah 1:5 tells us that God knows us before He forms us in the womb:

"Before I formed you in the womb I knew you, And before you were born I consecrated you; I have appointed you a prophet to the nations." (Jeremiah 1:5)

Psalm 139:13-16 speaks of God’s active role in our creation and formation in the womb.

Exodus 21:22-25 prescribes the same penalty—death—for someone who causes the death of a baby in the womb as for someone who commits murder:

"If men struggle with each other and strike a woman with child so that she gives birth prematurely, yet there is no injury, he shall surely be fined as the woman's husband may demand of him, and he shall pay as the judges decide. "But if there is any further injury, then you shall appoint as a penalty life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise. (Exodus 21:22-25)

This clearly indicates that God considers a baby in the womb to be as human as a full-grown adult.

'Moreover, you shall not take ransom for the life of a murderer who is guilty of death, but he shall surely be put to death. (Numbers 35:31)

For the Christian, abortion is not a matter of a woman’s right to choose. It is a matter of the life or death of a human being made in God’s image (Genesis 1:26-27; 9:6):

Then God said, "Let Us make man in Our image, according to Our likeness; and let them rule over the fish of the sea and over the birds of the sky and over the cattle and over all the earth, and over every creeping thing that creeps on the earth." God created man in His own image, in the image of God He created him; male and female He created them. (Genesis 1:26-27)
"Whoever sheds man's blood, By man his blood shall be shed, For in the image of God He made man. (Genesis 9:6)

The first argument that always arises against the Christian stance on abortion is “What about cases of rape and/or incest?” As horrible as it would be to become pregnant as a result of rape and/or incest, is the murder of a baby the answer? Two wrongs do not make a right. The child who is a result of rape/incest could be given in adoption to a loving family unable to have children on their own, or the child could be raised by its mother. Again, the baby is completely innocent and should not be punished for the evil acts of its father.

The second argument that usually arises against the Christian stance on abortion is “What about when the life of the mother is at risk?” Honestly, this is the most difficult question to answer on the issue of abortion. First, let’s remember that this situation is the reason behind less than one-tenth of one percent of the abortions done in the world today. Far more women have an abortion for convenience than women who have an abortion to save their own lives. Second, let’s remember that God is a God of miracles. He can preserve the life of a mother and a child despite all the medical odds being against it. Ultimately, though, this question can only be decided between a husband, wife, and God. Any couple facing this extremely difficult situation should pray to the Lord for wisdom (James 1:5) as to what He would have them to do:

But if any of you lacks wisdom, let him ask of God, who gives to all generously and without reproach, and it will be given to him. (James 1:5)

Over 95 percent of the abortions performed today involve women who simply do not want to have a baby. Less than 5 percent of abortions are for the reasons of rape, incest, or the mother's health at risk. Even in the more difficult 5 percent of instances, abortion should never be the first option. The life of a human being in the womb is worth every effort to allow the child to be born.

For those who have had an abortion, remember that the sin of abortion is no less forgivable than any other sin. Through faith in Christ, all sins can be forgiven (John 3:16; Romans 8:1; Colossians 1:14). A woman who has had an abortion, a man who has encouraged an abortion, or even a doctor who has performed one—can all be forgiven by faith in Jesus Christ.

(My comment: There's a big difference between one's forgiving abortion [murder], as Christians are to do, as opposed to endorsing or promoting abortion [murder] as our government is doing!)

The following is commentary by one of my mentors, Gary Whipple.

The First Book of Life

"Let them be blotted out of the book of the living..." (Psalm 69:28a)

In the first half of this verse in Psalms we see the first of the two books of life. It is called the “book of the living.” This is the book in which every person’s name is written at the moment of conception and is blotted out at the moment of death. It is the book of all of the living, lost and saved, and pertains only to the body of man. David mentioned this book of life when he spoke of his own conception in Psalm 139:13-16. In the 16th verse he tells us that God wrote his name in this book before his bodily members were formed in the womb of his mother. Here we see that God counts us as individual persons with names at the moment of conception. The Jews recognized this truth by counting all of their children as being one year old at birth.

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(The powerful internet video 180 You Tube on abortion may be of interest.)

Bible One - Gary Whipple's Beyond the Rapture

e-Sword by Rick Myers

Word Document: Abortion 2.docx which is SAFE to open and print.

To website CONTENTS Page.

Carm - What is the Third Heaven?

An Atheist’s View on Life:

I will live my life according to these beliefs

God does not exist
It is just foolish to think
That there is a God with a cosmic plan
That an all-powerful God brings purpose to the pain and suffering in the world
Is a comforting thought, however
Is only wishful thinking
People can do as they please without eternal consequences
The idea that
I am deserving of Hell
Because of sin
Is a lie meant to make me a slave to those in power
“The more you have, the happier you will be”;
Our existence has no grand meaning or purpose
In a world with no God
There is freedom to be who I want to be
But with God
Everything is fine
It is ridiculous to think
I am lost and in need of saving.

A Christian’s View on Life:
(Now...read from bottom to top to see a different view.)

Commentaries on the Heavens

At the time of ancient Israel they did not have as complete an understanding of the universe as we do today. So they wrote in terms with which they were familiar. The Jews spoke of three heavens. The first heaven consisted of the earth atmosphere where the clouds and birds were. The second heaven was where the sun, stars, and moon was. The third heaven was the dwelling place of God. When Paul said he was caught up to the third heaven (2 Corinthians 12:2), he was referring to the very dwelling place of God.

[As a note, the Mormons erringly teach that the three heavens consist of telestial, terrestrial, and celestial. They divide them into compartments dwelt by people after they die.]

The First Heaven: Earth Atmosphere

Then the LORD's anger will burn against you, and he will shut the heavens so that it will not rain and the ground will yield no produce.... (Deuteronomy 11:17)
The LORD will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands.... (Deuteronomy 28:12)
"O LORD, when you went out from Seir, when you marched from the land of Edom, the earth shook, the heavens poured, the clouds poured down water. (Judges 5:4)
"Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons..... (Acts 14:17)

The Second Heaven: Outer Space

In the heavens he has pitched a tent for the sun... It rises at one end of the heavens and makes its circuit to the other;... (Psalm 19:4, 6)
They will be exposed to the sun and the moon and all the stars of the heavens which they have loved and served.... (Jeremiah 8:2)
The stars of heaven and their constellations will not show their light. (Isaiah 13:10)

The Third Heaven: God's Dwelling Place

then hear from heaven, your dwelling place... (1 Kings 8:30)
The One enthroned in heaven laughs; The LORD scoffs at them. (Psalm 2:4)
In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven. (Matthew 5:16)

The highest heaven, the third heaven is indicated by the reference to the Throne of God being the highest heaven.

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The Three Heavens
(Two Commentaries)

Cup of Wrath Commentary:

There are three heavens in the bible.

The first two heavens are natural, and the third heaven is spiritual.

Spiritual heaven is referred to as Paradise.

Paul describes being taken to the third heaven in 2nd Corinthians.

There are three heavens in the bible, two physical and one spiritual.

Throughout the bible, heaven is the antithesis of hell; a beautiful paradise where God, his angels, and his holy temple abide,

"The LORD is in his holy temple, the LORD's throne is in heaven" (Psalm 11:4 NASB),
"I saw the LORD sitting upon his throne, and all the host of heaven standing on his right hand and on his left" (2 Chronicles 18:18 NASB),
"Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done in earth, as it is in heaven" (Matthew 6:9-10 NASB).

In the scriptures, however, heaven not only refers to Paradise as we understand it, but can also mean sky (atmosphere), or outer-space. For example, the expression "birds of the heavens" appears frequently, and clearly refers to the sky or atmosphere, not spiritual heaven,

"he who dies in the field the birds of the heavens will eat" (1 Kings 14:11 NASB)

Also, heaven is spoken of as the domain of the sun, moon, and stars,

"And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven" (Deuteronomy 4:19 NASB).

So biblical heaven can refer to either the sky, outer-space, or Paradise depending on the context in which it is used.

Even though the bible generally identifies all three distinct locations (sky, outer-space, and Paradise) as heaven, it does not teach that they are all the same thing. Instead, it testifies to the existence of different types or levels of heavens,

"Behold, the heaven and the heaven of heavens is the LORD's thy God" (Deuteronomy 10:14 NASB),
"But will God in very deed dwell with men on the earth? behold, heaven and the heaven of heavens cannot contain thee" (2 Chronicles 6:18 NASB),
"He that descended is the same also that ascended up far above all heavens, that he might fill all things" (Ephesians 4:10 NASB).

The bible identifies various levels of heavens that are distinct and unique from each other.

We are given further insight into this subject when Paul tells us of how he was taken up to the "third heaven", in (2 Corinthians 12),

"I knew a man in Christ above fourteen years ago -- whether in the body, I cannot tell; or whether out of the body, I cannot tell: God knoweth -- such an one caught up to the third heaven...How that he was caught up into paradise, and heard unspeakable words, which it is not lawful for a man to utter" (2 Corinthians 12:2-4 NASB).

Paul identifies the place that he was taken up to as Paradise, indicating that the third heaven is Paradise.

If Paul regards spiritual heaven or Paradise as the third heaven, then what are the first and second heavens? Most likely the sky or atmosphere is the first heaven, and outer-space is the second heaven. So while the bible accurately describes the natural world, it remains that we must use context and common sense to determine what is meant by the word heaven(s) in a particular passage.

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Cup of Wrath - Three Heavens

Cup of Wrath - Three Heavens Commentary:

At the time of ancient Israel they did not have as complete an understanding of the universe as we do today. So they wrote in terms with which they were familiar. The Jews spoke of three heavens. The first heaven consisted of the the earth atmosphere where the clouds and birds were. The second heaven was where the sun, stars, and moon was. The third heaven was the dwelling place of God. When Paul said he was caught up to the third heaven (2 Corinthians 12:2), he was referring to the very dwelling place of God.

[As a note, the Mormons erringly teach that the three heavens consist of telestial, terrestrial, and celestial. They divide them into compartments dwelt by people after they die.]

The First Heaven: Earth Atmosphere

Then the LORD's anger will burn against you, and he will shut the heavens so that it will not rain and the ground will yield no produce.... (Deuteronomy 11:17)
The LORD will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands.... (Deuteronomy 28:12)
"O LORD, when you went out from Seir, when you marched from the land of Edom, the earth shook, the heavens poured, the clouds poured down water. (Judges 5:4)
"Yet he has not left himself without testimony: He has shown kindness by giving you rain from heaven and crops in their seasons..... (Acts 14:17)

The Second Heaven: Outer Space

In the heavens he has pitched a tent for the sun... It rises at one end of the heavens and makes its circuit to the other;... (Psalm 19:4, 6)
They will be exposed to the sun and the moon and all the stars of the heavens which they have loved and served.... (Jeremiah 8:2)
The stars of heaven and their constellations will not show their light. (Isaiah 13:10)

The Third Heaven: God's Dwelling Place

then hear from heaven, your dwelling place... (1 Kings 8:30)
The One enthroned in heaven laughs; The LORD scoffs at them. (Psalm 2:4)
In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven. (Matthew 5:16)

The highest heaven, the third heaven is indicated by the reference to the Throne of God being the highest heaven:

"But will God really dwell on earth? The heavens, even the highest heaven, cannot contain you. (1 Kings 8:27)
To the LORD your God belong the heavens, even the highest heavens, the earth and everything in it. (Deuteronomy 10:14)

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Word Document: Commentaries on the Heavens.docx which is SAFE to open and print.

To website CONTENTS Page.

Compelling Truth - Jesus Suffering

Jesus' Suffering
By Compelling Truth

Our forgiveness of sins was bought through the death of Jesus Christ. As God and the only perfect man, His death paid for our sin. He had to die for us. But why did He have to suffer so much before He died?

The Bible is fairly descriptive about Jesus' suffering. The abuse began in John 18 after He answered the high priest's question, pointing out that He did everything openly. One of the officers nearby struck Jesus for what he thought was a disrespectful answer. Pilate then interviewed Him. Finding nothing that he could charge against Jesus legally, he offered to the Jewish authorities to let Him go. They refused and insisted Jesus be crucified.

The soldiers were given free rein. They twisted a crown from a vine with very long, sharp thorns and put it on Jesus' head. They flogged Him viciously. They hit Him repeatedly. Jesus was then made to carry the heavy cross-beam of the cross to the hill of Golgotha where the soldiers nailed His hands and feet. For the next several hours, He experienced such pain that He died long before what was standard for crucifixion victims.

There is speculation as to how the suffering came about. Pilate didn't want to crucify Jesus. Jesus was innocent but Pilate had to make a show that he was following the will of the Jewish leadership or risk a rebellion. Some believe Pilate had Jesus tortured in hopes that it would satisfy the Jews and they would back down from their request to kill Jesus. It didn't happen, obviously, and there is nothing in the Bible that directly states this was Pilate's intent. But it did have one unexpected benefit; the loss of blood and general agony caused by the scourging left Jesus so weak that He died on the cross within hours, instead of either hanging there for days or forcing the guards to break His legs as they did the thieves'.

We do know for certain that the torture Jesus suffered fulfilled Old Testament prophecy:

As many were astonished at you—his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind… (Isaiah 52:14)
For the choir director; upon Aijeleth Hashshahar. A Psalm of David. My God, my God, why have You forsaken me? Far from my deliverance are the words of my groaning.
O my God, I cry by day, but You do not answer; And by night, but I have no rest.
Yet You are holy, O You who are enthroned upon the praises of Israel.
In You our fathers trusted; They trusted and You delivered them.
To You they cried out and were delivered; In You they trusted and were not disappointed.
But I am a worm* and not a man, A reproach of men and despised by the people.
All who see me sneer at me; They separate with the lip, they wag the head, saying,
"Commit yourself to the LORD; let Him deliver him; Let Him rescue him, because He delights in him."
Yet You are He who brought me forth from the womb; You made me trust when upon my mother's breasts.
Upon You I was cast from birth; You have been my God from my mother's womb.
Be not far from me, for trouble is near; For there is none to help.
Many bulls have surrounded me; Strong bulls of Bashan have encircled me.
They open wide their mouth at me, As a ravening and a roaring lion.
I am poured out like water, and all my bones are out of joint;
my heart is like wax;
it is melted within my breast;
my strength is dried up like a potsherd, and my tongue sticks to my jaws;
you lay me on the dust of death.
For dogs encompass me;
a company of evildoers encircles me;
They have pierced my hands and feet—
I can count all my bones—
they stare and gloat over me;
they divide my garments among them, and for my clothing they cast lots. (Psalm 22:1-18)

* See The Crimson (Tola) Worm in this site.

But since God is the Author of time, He could have arranged for a different prophecy. Jesus needed to fulfill prophecy to illustrate that He is the Son of God, but that doesn't explain why the prophecy had to be so brutal.

The only Scripture that gives a hard and fast reason as to why Jesus had to suffer is (Isaiah 53:10-12):

Yet it was the will of the LORD to crush him
he has put him to grief;
when his soul makes an offering for guilt,
he shall see his offspring; he shall prolong his days;
the will of the LORD shall prosper in his hand.
Out of the anguish of his soul he shall see and be satisfied;
by his knowledge shall the righteous one, my servant,
make many to be accounted righteous,
and he shall bear their iniquities.
Therefore I will divide him a portion with the many,
and he shall divide the spoil with the strong,
because he poured out his soul to death
and was numbered with the transgressors;
yet he bore the sin of many
and makes intercession for the transgressors. (Isaiah 53:10-12)

So, Jesus had to suffer because it was God's will. Not that Jesus' physical pain was necessary for salvation—"Out of the anguish of his soul he shall see and be satisfied" refers to Jesus' emotional pain when He was separated from God. But we can see what benefit it has on us.

(Note:
Now from the sixth hour darkness fell upon all the land until the ninth hour. [Matthew 27:45 NASB)
Three Hours of Darkness
All the sufferings and indignities which He bore at the hands of men were minor compared to what He now faced.
From the sixth hour (noon) until the ninth hour (3:00 p.m.), there was darkness not only over all the land of Palestine but in His holy soul as well. It was during that time that He bore the indescribable curse of our sins. In those three hours were compressed the hell which we deserved, the wrath of God against all our transgressions. We see it only dimly; we simply cannot know what it meant for Him to satisfy all God's righteous claims against sin. We only know that in those three hours He paid the price, settled the debt, and finished the work necessary for man's redemption. ~Believers Bible Commentary)

The decades after Jesus' resurrection and ascension were brutal for the young church. Christians were stoned, torn apart by lions, and crucified. Legend has it that Peter was crucified upside-down. Every Roman Christian who faced martyrdom would have been able to understand that his Savior also experienced horrible physical pain. Knowing that Jesus willingly faced such anguish would have given them strength to undergo their own.

Jesus' physical pain also serves as a metaphor for His spiritual agony. It wasn't the nails or the strips of flesh torn from His back that caused Jesus to cry out, "My God, my God, why have you forsaken me?" (Matthew 27:46), also (Mark 15:34; Psalm 22:1)

It was the fact that God couldn't bear to see all humanity's sin on Jesus' shoulders and so turned His face away. For the first and only time, Jesus was removed from the presence of His Father's love.

In our fallen state, we are unable to understand the full weight of being removed from God's presence—we are all born separated from God. What we can understand is torn flesh, thorns, and nails through hands and feet. If we can internalize that pain, we will get a small glimpse of what it really means to have God turn away from us. That insight will help us both appreciate Jesus' sacrifice more and urge us to share the gospel with friends and family who face that separation for eternity.

Finally, Jesus' torture teaches us what we are capable of. Fear, anger, duty, and greed came together in a perfect storm and brought sinful wrath down on an innocent man. We are all well able of acting the same—news stories prove it. Man is wicked. We do not seek God. Which means our connection to the Holy Spirit is not to be taken lightly, and neither is the forgiveness from sins that Jesus offers.

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What Christians Want to Know - Roman Crucifixion Methods by Jack Wellman

Roman Crucifixion Methods: What Did Jesus Endure?
By Jack Wellman

Crucifixion is believed to be the worst kind of death that has ever been invented. What was it like? What did Jesus have to endure so that you and I could have eternal life?

The Worst of All Executions

Perhaps the most cruel, vindictive, torturous death anyone at anytime in history could have ever experienced was to be crucified. There is nothing that is even remotely close to such a barbaric death penalty as crucifixion was. The Romans had stolen the idea from the ancient Persians and Alexander the Great introduced the idea to the Greek Empire but these forms of death were given only to pirates and the worst of criminals. In the Roman Empire, the crucified person would be left hanging on the cross for several hours of torture. They were crucified completely naked and well above the ground and usually on main thoroughfares and on high ground so that everyone could see the penalty for committing crimes or insurrection. It was meant to be a deterrent. At Jesus’ crucifixion, which took place on Golgotha (place of the skull), there must have been thousands who witnessed it. The chances for survival were next to impossible.

(Aside in this site. Consider the following: The “Old Man” did Not Die with Christ, but was Crucified with Christ!.)

Bearing the Cross

The condemned criminals had to carry their cross to the place of execution. Contrary to what is depicted by artists, Jesus likely only carried the cross-arm (called the patibulum) because the upright post (called the stipes) was generally set in the ground already and was used over and over again since there was a shortage of trees in the area and the Roman‘s did not like spending a lot of time with crucifixions. Jesus carried this heavy beam, which would have been rough and splinter-laden to cause even more pain. It must have been about 7-8 feet long and around one foot wide and at least a half of a foot thick. It could have weighed around 100 pounds or more. The fact that Jesus struggled to carry it and needed help was not due to the weight but because of Jesus’ scourging by the Romans who had beaten Him to a bloody pulp. He would have lost so much blood by the time that He was carrying it that He was unable to make it the entire distance.

It should be noted that Jesus' trade required great physical strength. Jesus must have been a very strong man because carpenters in those days had to cut down their own timbers, carry them some distance and cut them to size. Considering that stone masonry was part of carpentry at that time, this also meant that He must have had to quarry and cut stones, transport them, and them lift them into place. Being a carpenter in Jerusalem was the most physically demanding trade in the Roman Empire so Jesus was obviously not the effeminate figure that He appears in so many artistic works.

Nail Placement

The nails were much like railroad spikes but much longer.

When we read about the nails that pierced Jesus’ hands and feet, these were not nails as we think of them. They were much like railroad spikes but much longer. They resembled what are called garden spikes and they were about ¾ inch wide and around 6 to 8 inches long. When they were driven through the hands and feet, they were hammered flat on the back side of the wooden beam so that they would keep their impaled victims in place. These nails were not driven into the hands but actually into the wrists because the wrists were considered to be part of the hand and the palms of the hands were insufficient to hold up the weight of a person. There were enough tendons to support the body weight of a man if these were driven through the wrist between the radius and ulna which is where these had to be hammered in order to hold him up on the cross.

As for the feet, they drove one large nail (like a railroad spike) through the top side of the middle of the feet. These were hammered through both feet and they bent the knees of the victim. The victim would have had to push themselves up to breathe, which produced excruciating pain. The feet may have rested on a foot-rest (suppedaneum) but it is unknown if Jesus had one of these.

The Scourging

Scourging was just part of Jesus’ punishment and was more than a severe beating. It involved whips or lashes made of leather thongs which were attached to a handle. These thongs contained metal fragments and pieces of bones that literally tore the flesh off of Jesus. After Jesus was scourged it was recorded to say,

“When Jesus came out wearing the crown of thorns and the purple robe, Pilate said to them, “Here is the man” (John 19:5)!

What Pilate was really saying was,

“Look at this man! Isn’t this enough? He’s hardly recognizable as a human being. Look at Him!”

Even with this bloody pulp of a Man, they still screamed, “Crucify Him” (John 19:6)!

They also attached a crown of thorns that were likely 1 to 2 inch thorns of briar that were hard as oak and they likely penetrated not only through the skin but penetrated parts of the skull bone. This would have caused a large loss of blood and created severe hemorrhaging of the brain tissues. By the time Jesus went to the cross, He had pieces of His flesh hanging off of Him and He had large open wounds that bled profusely. He also must have been unrecognizable because Isaiah records in 52:14 that

“Just as many were astonished at you, my people, so His appearance was marred more than any man And His form more than the sons of men.” (Isaiah 52:14)

What this is saying was that He didn’t even look human anymore and was so marred that no Man has ever been reduced to the pulverized piece of flesh that Jesus was.

The Humiliation

Jesus was spit upon, His beard was plucked out, His teeth were likely beaten in or broken off, and they ridiculed Him, laughed Him to scorn, mocked Him and feigned Him as “the King of the Jews” all the while putting Him to open shame. All the while, Jesus was silent, never raised His voice, never tried to resist. He took the full brunt of all the wickedness of all of humanity for all time. The religious leaders also taunted Him and said if

“You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God! In the same way the chief priests, the teachers of the law and the elders mocked him! He saved others,” they said, “but he can’t save himself! He’s the King of Israel! Let him come down now from the cross, and we will believe in him.” (Matthew 27:40-42)!

Refused Vinegar and Hyssop

In Jesus’ humanity, He must have thirsted like no other human being has ever thirsted. Remember that He had nearly no blood after the overnight trial and was literally dying of thirst. Then,

“they offered him wine mixed with myrrh, but he did not take it” (Mark 15:23).

The wine vinegar was usually given to dull the senses of the condemned criminals as some sort of pain killer to lessen the effects of the torture. Some manuscripts say it was attached to a hyssop which is an herb that grows wild in the Mediterranean region and for centuries has been considered an herbal medicine. Myrrh, which means “bitter” comes from a tree and also has medicinal properties which could dull the senses due to severe pain. The astonishing thing is that “he did not take it” (Mark 15:23). This means that Jesus refused the offer of a pain killing mix of myrrh and wine that would have made His torture somewhat more bearable. His side was pierced with a sword to see if He was dead and water and blood poured out from His side. His internal organs were probably pulverized or like turned to wax.

I believe the reason that He refused this was to take on the full brunt of all of the wrath of God for all of humanity for all time, for all of the sins that humans have committed, were committing, and will ever commit in the future (as in today, some 2,000 years later). Jesus paid a penalty sufficient for all of the sins for all of the humans that had been born, going back into the Old Testament, that had occurred during the New Testament period, and for today, tomorrow, and ages without end. So complete was this supreme of all sacrifices that it covered Abraham’s sins, Moses, Joshua’s, David’s, and for all those living then, for all those living today and in the last 2,000 years, and for all time without end into the eternal Kingdom of Heaven, which will be a government of God without ending because of “the increase of his government and peace there will be no end“ (Isaiah 9:7a). How many of your sins and how many of my sins were ahead of Jesus’ sacrifice when He died and paid the price for them all? All of them! As it is written,

“But when this priest [Jesus] had offered for all time one sacrifice for sins, he sat down at the right hand of God” (Hebrews 10:12).

The Grave Couldn’t Hold Him

Jesus died the most horrendous death ever contrived by human beings in all of history but the grave couldn’t hold Jesus. Why? It is because Jesus had never sinned and so no grave could hold a sinless God-Man. Since the wages of sin is death (Romans 6:23) death could not keep Jesus in His grave because He was sinless. It is a historical fact that

“God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him” (Acts 2:24).

This long agonizing day was after an all night vigil without sleep, an illegal trial by night, false witnesses testifying against Jesus, Pilate declaring His innocence, his scourging, and hanging on the cross from 9 A.M. until His death at 3 P.M. I do not believe it is coincidental that at the same time of Jesus’ death, the Passover sacrifice was made. He hung on that cross for some 6 hours in utter agony after being tortured all night. This shows just how much God loved us. To send His own Son to die such a horrific death is just too much to try and describe. Since He died for you, why not place your trust in Him today and then you will never die but have eternal life in Christ Jesus our Lord and Savior. If not, you will face Him as your Judge on that Day (Revelation 20).

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Word Document: Roman Crucifixion Methods, What Did Jesus Endure by Jack Wellman.docx which is SAFE to open and print.

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One Place Ministries - The Scarlet Thread through the Bible By Dr. Adrian Rogers

The Scarlet Thread through the Bible
By Dr. Adrian Rogers

Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by … and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. (Joshua 2:18-19 NASB)

Rahab, the woman spoken to in this passage, was a harlot in the city of Jericho. As the Israelites came to possess the land, her city was destined for destruction—and she along with it. But she was delivered, and her life transformed, simply by tying a scarlet cord in her window.

This cord represented the blood of the Lord Jesus Christ, and it pointed toward the Lamb of God that takes away the sin of the world. In fact, all of the Bible is about Jesus Christ and His blood redemption, and you will find this scarlet thread throughout the Word of God.

The Prophesy of the Blood

From the very beginning of human history, it is revealed. When Adam and Eve sinned, God shed innocent blood in order to make them clothes from animal skins (Genesis 3:21). This is a picture of the covering of righteousness that we receive when the Lord Jesus Christ died for us.

In Genesis four (Genesis 4:1ff) we read that Adam and Eve had two sons, Cain and Abel. They instinctively wanted to worship God. Cain sacrificed the fruit of the ground. Abel had already learned that God demanded blood, so he brought a lamb. God accepted the blood of Abel’s lamb, but He did not accept Cain’s offering. Why? Because,

“without the shedding of blood, there is no remission of sin” (Hebrews 9:22 NASB).

And God told Abraham to sacrifice his long-awaited son Isaac (Genesis 22). Just before Abraham plunged the dagger into the quivering heart of his son, an angel stopped him. Abraham saw a ram caught in a thicket. Isaac was set free, but an innocent animal’s blood was shed instead.

Then, God wanted to deliver His people from bondage in the land of Egypt. On the night of the Passover, God instructed each house to slay a lamb and put the blood on their door. God said in Exodus 12:13,

“When I see the blood, I will pass over you.”

And in the tabernacle and later in the temple, thousands upon thousands of sheep, oxen, and turtle doves were killed and their blood spilt as sacrifices for sin.

And finally, the Lord Jesus Christ died upon the cross. His death was the fulfillment of all the prophecy and promises. He came to die; He planned to die; He lived to die; and He was born to die.

Blood is throughout Scripture, but what does Christ’s blood mean to us?

The Power of the Blood

His blood redeems us. There was a price against us that we could not pay, but the blood of Jesus redeemed us. First Peter says,

“Forasmuch as ye know that ye were not redeemed with corruptible things … But with the precious blood of Christ, as of a lamb without blemish and without spot.” (1 Peter 1:18-19)

His blood brings us into fellowship with God. According to Ephesians 2:13,

“But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”

Without the blood of Christ, man is a long way from God.

His blood makes peace with God. Man, by nature, is at war with God; and we can only come to God on His peace terms—the blood atonement. The Bible says in Colossians 1:20,

“And, having made peace through the blood of His cross, by Him to reconcile all things unto Himself …”

His blood cleanses. Not only does it remove the punishment of sin, it removes the pollution. I don’t care what sin you’ve committed;

“the blood of Jesus Christ His Son cleanseth us from all sin." (1 John 1:7)

His blood gives power over the devil. It’s the blood that Satan fears. Revelation 12:11 says,

“And they overcame him [Satan] by the blood of the Lamb …”

The devil doesn’t want you to learn about the blood. He hates it!

Before this planet was ever swung into space, God had determined in His heart that He would send His Son to die upon the cross. How wonderful it is to trace the scarlet thread of the blood of Christ woven throughout the Bible! How much more wonderful to experience its redemption personally. Praise God for the blood of His Lamb!

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Word Document: The Scarlet Thread through the Bible by Dr. Adrian Rogers.docx which is SAFE to open and print.

Aside: See The Chemistry of the Blood ; also The Crimson (Tola) Worm might be of interest (both are in this site).

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Apostasy

A Christian, to fall away [become an apostate], would have to do two things:

1) He would have to have a mature knowledge and understanding [epignosis] of the things pertaining to Christ’s coming reign over the earth.

2) He would then have to apostatize after the same fashion in which the Israelites apostatized (looking away from Moses and the land [an earthly land], back to Egypt; i.e., looking away from Christ and the land [a heavenly land], back to the world).

They were in possession of what could only be looked upon as a mature knowledge of the whole of that which was in view. They understood their calling and that which lay out ahead. And it is at this point that they fell away and, within the framework of that which is stated in the antitype in Hebrews 6:4-6, found it impossible to be renewed “again to repentance.”

Apostasy
If They Fall Away
By Arlen Chitwood of Lamp Broadcast

An Apostasy with Far-Reaching Consequences

Hebrews 6:4-6 is looked upon by numerous Christians as possibly the most difficult and/or controversial passage in all Scripture. And the reason why the passage is looked upon after this fashion is because of an erroneous interpretative approach. The passage is invariably approached from the standpoint of teachings pertaining to the Christians’ presently possessed eternal salvation — salvation “by grace through faith.”

The passage though, doesn’t deal with this subject. And, not dealing with this subject, it is understandable why those who seek to interpret the passage from the standpoint of teachings pertaining to salvation by grace through faith find themselves in unfamiliar surroundings. And not only is this the case, but they often, as well, find themselves being forced into erroneous views concerning salvation.

Then, beyond the preceding, the correct subject matter is not even being dealt with. Rather, by and through this erroneous interpretative approach, the correct subject matter is, instead, completely obscured. And such can only foster the present work of the enemy as it is outlined in 2 Corinthians 4:4 — blinding the minds of Christians relative to “the gospel of the glory of Christ” (NKJV; ASV). Contextually, Hebrews 6:4-6 must be looked upon as dealing with four basic issues surrounding Christians, from the standpoint of possibility (“If they fall away . . . .”):

First, the Christians referred to in this passage must have come into a mature knowledge and understanding of the things pertaining to Christ as King-Priest, “after the order of Melchizedek [a position that Christ will realize only during the coming Messianic Era]” (Hebrews 5:6ff).
Second, these same Christians must fall away, apostatize.
Third, after these Christians fall away, they can never be restored to the position from which they fell.
Fourth, such a falling away would negatively reflect on Christ Himself.

These four issues will be dealt with under two subsequent headings. The first and second will be dealt with under the first heading, and the third and fourth will be dealt with under the second heading.

Once Enlightened…but Fell Away

Certain descriptive words appearing in verses four and five make it virtually impossible to look upon these verses as describing unsaved people.

There is the word, “enlightened” (Hebrews 6:4), which used in Hebrews 10:32 is translated "illuminated." And according to 1 Corinthians 2:14, “the natural man” cannot be enlightened or illuminated in spiritual matters. Then, beyond that, the passage is dealing with things other than the “milk” of the Word; it is dealing with the “solid food (KJV: ‘strong meat’ [epignosis])” of the Word (Hebrews 5:12-14 KJV).

Then there is the word, “tasted” (Hebrews 6:4-5). This is the same word used for Christ tasting death “for everyone” in Hebrews 2:9. The experiences entered into by those in Hebrews 6:4-5 must be looked upon as a tasting to the same extent that Christ tasted “death” at Calvary. The latter was full and complete, and the former must be as well.

And the last descriptive word is “partakers” (Hebrews 6:4). This is the same word translated “companions (KJV: ‘fellows’)” in Hebrews 1:9 and “partakers” in Hebrews 3:1, 14. These are translations of the Greek word metochoi, which could be better rendered, “companions.” It is used in Hebrews 1; 3 describing Christ’s co-heirs, His companions, in the coming day of His power.

Being “enlightened,” tasting “of the heavenly gift,” being made “partakers of the Holy Spirit,” tasting “the good Word of God,” and tasting “the powers of the world [‘age’] to come” form a description of Christians progressively coming into a mature knowledge and understanding of the things pertaining to Christ as the great King-Priest “after the order of Melchizedek” from Hebrews 5. It, thus, has to do with Christians coming into a mature knowledge and understanding of Christ and His companions’ coming reign over the earth.

Then, spiritual lessons pertaining to the possibility of Christians falling away after coming into this mature state is drawn from the type dealt with prior to the introduction of Melchizedek in Hebrews 5 — the account of the Israelites under Moses (Hebrews 3; 4).

The Israelites under Moses passed through similar experiences within the framework of their earthly calling, climaxed by their hearing the report of the twelve spies and tasting the actual fruits of the land which they had brought back with them. And that which happened to the Israelites at this point (in the type) is where one must go in order to understand the falling away and accompanying statements (in the antitype) in Hebrews 6:6.

The Israelites at Kadesh-Barnea were in possession of the Word of God (received at Sinai), God dwelled in their midst (in the Holy of Holies of the tabernacle, built and erected at Sinai), they had heard the report of the spies, and they had tasted the actual fruits of the land (brought back by the spies). And occupying this position, they were then ready to enter the land, conquer and possess the land, and subsequently realize their calling in the land as God’s firstborn son.

They, at this point, were in possession of what could only be looked upon as a mature knowledge of the whole of that which was in view. They understood their calling and that which lay out ahead. And it is at this point that they fell away and, within the framework of that which is stated in the antitype in Hebrews 6:4-6, found it impossible to be renewed “again to repentance.”

Impossible to Renew Again…Because…

The report that the spies brought back concerning the land was both positive and negative. It was a good land, flowing with “milk and honey”; but the inhabitants, infiltrated by the Nephilim, were strong and lived in fortified (KJV: walled) cities (Numbers 13:26-29, 32-33).

Caleb and Joshua, exhorting the people, said,

Let us go up at once and take possession, for we are well able to overcome it. (Numbers 13:30)

But the remaining ten spies said,

We are not able to go up against the people, for they are stronger than we. (Numbers 13:31)

The people of Israel heard the report and both exhortations, but they believed the bad (KJV: evil) report of the ten spies rather than the true report of Caleb and Joshua. And their resulting actions said it all. They wept, began to murmur against Moses and Aaron, and then looked back to Egypt, wishing that they had never left. Then, to climax matters, they sought to appoint another leader and return to Egypt (Numbers 14:1-4).

They, in the words of the antitype, fell away. They had turned their backs upon God; and God, correspondingly, turned His back on them. Because of that which had transpired, the most severe judgment possible was pronounced upon the entire accountable generation. Every single individual comprising that generation, twenty years old and above, save Caleb and Joshua, was to be overthrown in the wilderness.

And once this apostasy had occurred (with its corresponding pronounced judgment), there could be no renewal “again to repentance” (as in the antitype). And the reason, drawing again from the antitype (“crucify to themselves the Son of God”), is because they had brought shame and reproach upon the One (God) dwelling in their midst, who was to have led them victoriously into the land.

(“Repentance” simply means a change of mind. And in both the type and antitype, the change of mind is on the part of God, not on the part of the Israelites [type] or on the part of Christians [antitype].)

The Israelites, the very next day, repented (changed their minds). They “rose up early” and sought to “go up to the place” that the Lord had promised. But the Lord didn’t repent (He didn’t change His mind). He was no longer with them relative to their entering the land and victoriously combating the enemy; and, consequently, the Israelites, trying to enter the land apart from the Lord’s leadership, were smitten and driven back (Numbers 14:40-45).

And that’s what Hebrews 6:4-6 is about. If God allows a Christian to come into a mature knowledge of His Son’s coming reign as the great King-Priest “after the order of Melchizedek,” and that Christian apostatizes, the same thing will occur as that which occurred with the Israelites under Moses (it would have to, for the antitype must follow the type in exact detail).

That Christian would be cut off insofar as those things surrounding his calling were concerned. He would not be allowed to subsequently enter that heavenly land to which he had been called and victoriously combat the enemy therein. He could never be brought back to the position that he had previously occupied, which is to say, he could not be renewed “again to repentance.”

Though the Christian (in the antitype) may later change his mind about the matter (as did the Israelites in the type), God will not change His mind about the matter. The Christian, like the Israelites, will be overthrown on the right side of the blood but on the wrong side of the goal of his calling.

And the reason for such severe judgment on God’s part results from the fact that, through this act, such a Christian could only bring shame and reproach upon the name of Christ.

Note the entire expression,

. . . crucify again for themselves the Son of God, and put Him to an open shame. (Hebrews 6:6)

The thought has to do with the shame and reproach surrounding Calvary, not with subjecting the Son to a second crucifixion, for such an act is impossible (Hebrews 7:27).

But subjecting the Son to this same type shame and reproach at the hands of the world is very possible today; and such shame and reproach can result from the act of any Christian falling away in the antitype of the Israelites at Kadesh-Barnea.

A Christian though, to fall away after this fashion, would have to do two things:

1) He would first have to come into a mature knowledge and understanding of the things pertaining to Christ’s coming reign over the earth.
2) He would then have to apostatize after the same fashion in which the Israelites apostatized (looking away from Moses and the land [an earthly land], back to Egypt; i.e., looking away from Christ and the land [a heavenly land], back to the world).

And doing this, a Christian would be subjecting God’s Son to the same type of humiliation and shame that He experienced at Calvary. The expression, “crucify again for themselves,” is actually explained by the remainder of the verse — “put [expose] Him to an open shame.” It is subjecting the world’s coming Ruler to humiliation and shame through the one “in Christ” turning from that which lies out ahead and focusing his attention back on the present world system under the incumbent ruler, Satan.

And this is something that God will not allow. Thus, the verse introducing Hebrews 6:4-6:

“And this we will do [we will go on to maturity in the things surrounding Christ’s coming reign over the earth], if God permit [if God permits us to go on]” (Hebrews 6:3).

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(For additional information on Hebrews 6:4-6, from the perspective of the fourth major warning in the book of Hebrews, in chapter ten, refer to The Wilful Sin in this site.)

See If They Shall Fall Away and JUDE BOOK, both in this site.

The following Word Document is SAFE to open and print: Apostasy If They Fall Away by Arlen Chitwood.docx.

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Are Melchizedek and Jesus the same person?
A case can be made either way.
At the very least, Melchizedek is a type of Christ, prefiguring the Lord’s ministry.
But it is also possible that Abraham, after his weary battle,
met and gave honor to the Lord Jesus Himself.

Melchizedek
By Arlen Chitwood of Lamp Broadcast

Melchizedek is introduced in Scripture as a king-priest in Jerusalem, and he forms a type of Christ as King-Priest in Jerusalem during the coming day of His power, during the coming Messianic Era. This is clearly seen to be the case through both of the Old Testament references to Melchizedek (Genesis 14:18-19; Psalm 110:4) and the place that Melchizedek occupies in Hebrews 5-7.

Both Old Testament references are Messianic in their scope of fulfillment, as are the references in the book of Hebrews. In this respect, Christ is not presently exercising a priestly ministry after the order of Melchizedek, for Melchizedek was also a king in Jerusalem as well.

Rather, Christ is presently exercising a priestly ministry after the order of Aaron, who ministered in the sanctuary on the basis of shed blood, on behalf of a redeemed people. Christ is presently ministering in the sanctuary (the heavenly), on the basis of shed blood (His own), for a redeemed people (for Christians).

Christ is presently a Priest after the order of Melchizedek, as He is presently King (He was born King [Matthew 2:3]). Christ though has yet to exercise either office; and Scripture presents His exercise of both offices as occurring at the same time, during the coming age.

In keeping with the manner in which Scripture has been structured, Melchizedek appears in Genesis 14 in a particular setting at a particular time; and, within this setting and time, God established fundamental truths from which He could later draw spiritual lessons in order to teach His people deep spiritual truths concerning the various things having to do with His Son’s coming reign over the earth.

These foundational truths were established during Abraham’s day through the record of that which occurred in Genesis 14. Then the writer of Psalm 110 drew from this account, as did the writer of Hebrews chapters five through seven.

Thus, in all three sections of Scripture, the three different writers dealt with issues surrounding Christ in relation to the Messianic Era, not in relation to the present age. And sections of Scripture such as Hebrews 6:4-6, contextually, must be looked upon and interpreted in this same light.

The “helmet of salvation” cannot be possessed apart from a “hope” based on knowledge and understanding. But it is only one part of the armor, and the possession of other parts of the armor requires a similar knowledge and understanding surrounding the goal of the Christians’ calling. And, apart from being properly arrayed for battle after the fashion revealed in Ephesians 6:11ff, Christians will suffer defeat time after time and ultimately fail to realize the goal of their calling.

Drawing from the previous two warnings in order to understand the third is the progressive manner in which the things in this book, Let Us Go On by Arlen Chitwood, have been structured; and this is also the progressive manner in which any correct exposition of Hebrews 5-6 must be viewed.

Scripture must be understood in the light of Scripture. There is first the near context, and there is then the far context. The near context, in this case, takes one back to the previous two warnings; and the far context takes one to the various other related points in Scripture throughout both the Old and New Testaments. One must compare “spiritual things with spiritual” if he would come into a correct knowledge and understanding of the things that God has revealed to man in His Word (1 Corinthians 2:9-13).

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See Let Us Go On BOOK, in this site.

The following Word Document is SAFE to open and print: Melchizedek by Arlen L. Chitwood.docx

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God grades on the cross, not the curve.

Two Relationships and Five Paths of Life
From Gary Whipple's Beyond the Rapture

[Excerpts with some wording changes and additions, but not context.]

Two Relationships

As a way of introducing the five paths of life, one must have an understanding of two relationships.

The first is the relationship between the “law of God,” and the lost person. The second is between the “commandments of Christ” and the saved person.

The first relationship says “do and have eternal life,” whereas, the second relationship says “do and have millennial life.”

The first relationship says if you fail to keep the law of God, you will suffer forever in the lake of fire, whereas, the second relationship says if you fail to keep the commandments of Christ, you will suffer loss for a millennium in “outer darkness” and possibly “the blackness of darkness.”

Five Paths of Life

By understanding the two relationships, one can see five paths of life and understand where each leads.

The first path leads to the Lake of Fire. All those who are alive to the law of God, when they physically die, will go there.

The second leads to everlasting life. This is given to all who have died through the law while living in this life.

The third leads into the kingdom of heaven. This privilege will be given to all who die through the law, become alive to Christ and keep His commandments.

The fourth path leads to “the outer darkness.” This is a place of obscurity outside of the kingdom for all who die through the law, then fail to become alive to Christ and keep His commandments. Its duration will be for one thousand years.

The fifth path leads to “Gehenna” and the “blackness of darkness” forever (Gr. “aion” meaning age, i.e. millennial age). This is the gloomiest of all places. It is reserved for apostates. That is, those who after they died through the law, turned against the Word and become enemies of God.

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Bible One - Gary Whipple's Beyond the Rapture, Chapter 10.

The following Word Document is SAFE to open and print: Two Relationships and Five Paths of Life by Gary Whipple.docx

To website CONTENTS Page.

Freedom, Satan and Armor

(Contains four commentaries.)

Subjects:

Freedom

Satan

Warfare

Armor

Freedom
By Believers Bible Commentary

So then, brethren, we are not children of a bondwoman, but of the free woman.
It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery. (Galatians 4:31-5:1 NASB)

The last verse of Galatians 4 (Gal. 4:31) describes the believer's position—he is free.

The first verse of Galatians 5 (Gal. 5:1) refers to his practice—he should live as a free man. Here we have a very good illustration of the difference between law and grace.

The law would say:

“If you earn your freedom, you will become free.”

But grace says:

“You have been made free at the tremendous cost of the death of Christ. In gratitude to Him, you should stand fast therefore in the liberty with which Christ has made you free.”

Law commands but does not enable. Grace provides what law demands, then enables man to live a life consistent with his position by the power of the Holy Spirit and rewards him for doing it.

As C. H. Mackintosh says,

“The law demands strength from one who has none, and curses him if he cannot display it. The gospel gives strength to one who has none, and blesses him in the exhibition of it.”

“Run, John, and live,” the law commands,
But gives me neither legs nor hands;
Far better news the Gospel brings,
It bids me fly and gives me wings.

See Holy Spirit – Ministries and Filling! in this site.

Satan’s Present Organization of His Kingdom
By Gary Whipple of Beyond the Rapture

“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}” (Ephesians 6:12).

According to this verse in Ephesians, Satan’s rule from the heavens over this present earth is organized to accommodate three major ranks. These are:

(1) “Principalities” [Gr.’arche’l, meaning chief or principle ruler. These are the highest-ranking angelic rulers under Satan himself, who rules over portions of his kingdom, i.e. all that he has.

(2) “Powers” (Gr.‘exousia’) meaning magistrates, potentates, or delegated influences. This second highest rank of rulers, are placed in positions of power and rulership under the Principalities, with full power to carry out and enforce the rule of the “Principalities” and Satan.

(3) “Rulers of darkness” (Gr. ‘kosmokrator skotos’) meaning rulers-world who under the “Powers” rules the nations of the world in obscurity. These lesser rulers have authority over the territory of this world only, and are probably princes over the nations and cities of the earth. They are the over-rulers of their flesh and blood counterparts, i.e. presidents, governors, mayors, etc. who unwittingly carry out their plans and directives, not knowing that they are being used by Satan. Daniel refers to two of these princes of Satan as being rulers of Greece and of Persia (Daniel 10:13-21). Here, God tells us that one of them (the prince of Persia) had the power to capture an angel, sent from God to Daniel, for 21 days. Only with the intervention of Michael, the archangel, was he able to overcome him.

The appearance of a fourth rank is not considered by this writer as a ruling rank. This is called “spiritual wickedness in high places” (Gr. ‘pneumatikos poneria’), which means supernatural or spirit beings (probably the demons) who promote wickedness and iniquity on the earth. These spirit beings make up the lowest position in Satan’s kingdom and they have no rule or authority. They occupy the high places, i.e. the heavenly places (Gr. Epouranious), meaning above the sky, i.e., earth’s atmosphere as well as the celestial portion of Satan’s kingdom, and are outside the prominence of Satan’s present rule over this earth.

Bible One - Gary Whipple's Beyond the Rapture, Ch. 8, Pg. 102.

Compelling Truth - Spiritual Warfare

Spiritual Warfare
By Compelling Truth

There are two primary issues to address regarding spiritual warfare and the Bible. First, does spiritual warfare exist? Second, what does the Bible say about engaging in spiritual warfare?

The Bible is very clear on the existence of spiritual warfare. Peter warns

"Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour" (1 Peter 5:8).

Our adversary or enemy, the devil, refers to Satan, who is a real entity, not a mythical creature or invention. Other titles of Satan include the tempter (1 Thessalonians 3:5) and the accuser of the brethren (Revelation 12:10).

Three of Satan's titles indicate his authority in this world:

the ruler of this world (John 12:31),
the god of this age (2 Corinthians 4:4), and
the prince of the power of the air (Ephesians 2:2).

Satan also transforms himself into "an angel of light," a description that highlights his capacity and inclination to deceive (2 Corinthians 11:14).

Spiritual warfare, the idea that humans battle in some way with supernatural powers, is also the testimony of the apostle Paul in Ephesians 6:10-18. Here, Paul notes that believers battle against the devil's schemes and that this is a spiritual battle, not a physical one. We are to be fully aware of Satan's evil plans (2 Corinthians 2:11). Paul further describes the warfare in which we are engaged as we battle throughout our lives "against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Ephesians 6:12). Clearly, such powers exist.

The second question—what does the Bible say about engaging in spiritual warfare?— is somewhat more controversial. The problem typically arises when we either over emphasize spiritual warfare by seeing every occurrence in life as part of it or under emphasizing it by ignoring the spiritual realm altogether.

Several biblical texts inform our understanding of this issue. First, Christians must remember we are already conquerors (Romans 8:37) and that Satan has already been defeated (Colossians 2:15; 1 Peter 3:22). Second, the power of Christ within the believer is greater than the power of Satan (1 John 4:4). We have no reason to live in fear of Satan or evil spirits as believers. Satan can harm, but he cannot defeat the believer in Christ.

Third, we must not forget that Satan can be allowed to attack believers (2 Corinthians 12:7-9; James 1:2-4) in order to fulfill God's perfect plan for His people. This was the case of Paul's thorn in the flesh and was also seen in the example of Job's life (Job 1–3). Satan's power over us is limited, however, to only that which God ordains for His purposes—to bring His children to maturity and bring glory to Himself.

Fourth, Satan's primary strategy is to blind us to God's plan for our lives (2 Corinthians 4:3-4). Rather than a supernatural battle between angels and demons that is often portrayed in modern culture, the general tactic used by Satan is to turn our eyes away from God's truth and toward self. However, we cannot blame every temptation on Satan, since the Bible also teaches that we are tempted and enticed by our own evil desires (James 1:13-15).

Fifth, the method to defeat Satan is to resist him and stay near to God. James 4:7-8 instructs, "Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God, and he will draw near to you." A close walk with God is the best protection against Satan's activities.

Sixth, Paul exhorts us to arm ourselves for the spiritual battle which is part of the Christian life by putting on the "whole armor of God, that you may be able to stand against the schemes of the devil" (Ephesians 6:11). This armor includes truth, righteousness, the gospel, faith, salvation, the Word of God, and prayer. These weapons will enable us to "be strong in the Lord and in the strength of his might" (Ephesians 6:10-18).

Ultimately, spiritual warfare is not about a technique to defeat Satan or demons, but a heart that walks closely with God. When God is first and foremost in our lives, Satan lacks power over us, despite his attempts to weaken our efforts to pursue Christ.

As a final warning, it is important that we do not take our God-given power over Satan as an opportunity to display arrogance. In Acts 19:13-16 we find the account of Jewish leaders who attempted to use God's power to overcome evil for their own benefit and received a harsh punishment for doing so. This stern warning should reveal our need to depend on a humble and personal walk with Christ to overcome evil rather than an external display to feed human pride.

In summary, spiritual warfare is a very real part of the Christian life, but should not be an opportunity for either fear or pride. Instead, the reality of Satan and his evil forces should cause us to draw near to God all the more, realizing His power can conquer any foe we may encounter.

Also see Battles between a Christian's New and Old Natures and How I Learned to Pray for the Lost in this site.

Compelling Truth - Full Armor of God

Full Armor of God
By Compelling Truth

The armor of God is described in Ephesians 6:10-18. In this passage we are told that our primary battles are of a spiritual nature and that we need spiritual armor to be able to stand firm in the midst of these battles. The armor includes the following pieces:

Belt of truth: The belt of truth is the first item in our arsenal. A belt holds the other pieces of clothing and armor together. It secures the outfit and allows a soldier to move freely. Truth both secures us and gives us freedom (John 8:32). One of Satan's greatest offensive tactics is to deceive us; he is the "father of lies" (John 8:44). With the belt of truth around our waists, we are prepared to defend against this. This truth also applies to the way we live our lives. When we live with honesty and integrity, the other pieces of our armor – what could be considered our spiritual selves – stay intact. A life of integrity is not easily torn asunder.

Breastplate of righteousness: The breastplate of righteousness covers our hearts and other vital organs. In a sense, the breastplate covers the most vulnerable areas of a warrior. Proverbs 4:23 says, "Keep your heart with all vigilance, for from it flow the springs of life." The righteousness that guards a believer's heart is the righteousness of Christ (2 Corinthians 5:21).

Footwear of the readiness of the gospel: Our feet are to be "fitted with the readiness that comes from the gospel of peace" (Ephesians 6:15 NIV). Because we know the good news of Christ and by that knowledge experience peace in Him (John 14:27), our feet are willing to move. In obedience to Christ, we will flee temptations (1 Corinthians 10:14; 1 Timothy 6:11; 2 Timothy 2:22) and walk into whatever He has called us to (Psalm 86:11; Isaiah 30:21; John 15:10).

Shield of faith: The shield of faith is used to "extinguish all the flaming darts of the evil one" (Ephesians 6:16). When Satan attacks us, our faith in Christ lessens the blow. We are able to withstand the attack because we know whom we have believed (2 Timothy 1:12).

Helmet of salvation: A helmet protects the brain, basically our minds. It is because of salvation that our minds can be sound. We are assured of our eternities, and made righteous recipients of peace, practitioners of faith, and knowers of truth. Our minds are protected because of Jesus' work on the cross; we have been given the mind of Christ (1 Corinthians 2:12-16). A helmet can also serve as a signifier. When the enemy looks at us, he sees that we belong to Christ. We carry with us the seal of the Holy Spirit (Ephesians 1:13-14).

Sword of the Spirit: The sword of the Spirit is the Word of God. This includes God's written Word (the Bible), God's incarnate Word (Jesus as Logos), and God's spoken Word (the Holy Spirit within us). The sword is the one offensive weapon in the list. We are told, "For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart" (Hebrews 4:12). 2 Timothy 3:16 NIV speaks of Scripture as being "God-breathed." When God spoke creation came into existence. He breathed life into man. There is power in the Word of God; this is why it is our best offense.

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Also see Holy Spirit – Ministries and Filling! in this website.

Word Document: Freedom, Satan and Armor - Four Commentaries.docx which is SAFE to open and print.

To website CONTENTS Page.

If I adore You out of fear of Hell,
Burn me in Hell.
If I adore You out of desire for Paradise,
Lock me out of Paradise.
But if I adore You for Yourself alone,
Do not deny to me Your eternal beauty!
~ Rabia al Basri (717 - 801)

Love
The Restoration of Peter (John 21:15-17), Agape [heart] vs. Phileo [head]

G25
ἀγαπάω
agapaō ag-ap-ah'-o

Perhaps from ἄγαν agan (much; or compare [H5689]); to love (in a social or moral sense): - (be-) love (-ed). Compare G5368.

G5368
φιλέω
phileō fil-eh'-o

From G5384; to be a friend to (fond of [an individual or an object]), that is, have affection for (denoting personal attachment, as a matter of sentiment or feeling; while G25 is wider, embracing especially the judgment and the deliberate assent of the will as a matter of principle, duty and propriety: the two thus stand related very much as G2309 and G1014, or as G2372 and G3563 respectively; the former being chiefly of the heart and the latter of the head); specifically to kiss (as a mark of tenderness): - kiss, love.

John 21:15 It has often been pointed out that two different words for love are used in these verses. We might paraphrase verse 15 as follows: “Simon, son of Jonah, do you love Me more than these other disciples love Me?” He said to Him, “Yes, Lord, you know that I am fond of You.” Peter would no longer boast that he would never forsake the Lord, even if all the other disciples did. He had learned his lesson.

John 21:15 SoG3767 whenG3753 they had finishedG709 breakfastG709, JesusG2424 *saidG3004 to SimonG4613 PeterG4074, "SimonG4613, son of JohnG2491, do you loveG25 Me moreG4183 than theseG3778?" He *saidG3004 to Him, "YesG3483a, LordG2962; You knowG3609a that I loveG5368 You." He *saidG3004 to him, "TendG1006 My lambsG721b."

John 21:16 For the second time, the Lord asked Peter if he loved Him. Peter replied the second time, with genuine distrust of himself, “You know that I am fond of You.” This time He said to him, “Tend My sheep.” There are lambs and sheep in Christ's flock, and they need the loving care of one who loves the Shepherd.

John 21:16 He *saidG3004 to him againG3825 a secondG1208 timeG1208, "SimonG4613, son of JohnG2491, do you loveG25 Me?" He *saidG3004 to Him, "YesG3483a, LordG2962; You knowG3609a that I loveG5368 You." He *saidG3004 to him, "ShepherdG4165 My sheepG4263a."

John 21:17 Just as Peter had denied the Lord thrice, so he was given three opportunities to confess Him.

This time, Peter appealed to the fact that Jesus was God and therefore knew all things. He said the third time, “You know that I am fond of You.” And for the last time, he was told that he could demonstrate this by feeding Christ's sheep. In this passage, the underlying lesson is that love for Christ is the only acceptable motive for serving Him.

John 21:17 He *saidG3004 to him the thirdG5154 timeG5154, "SimonG4613, son of JohnG2491, do you loveG5368 Me?" PeterG4074 was grievedG3076 becauseG3754 He saidG3004 to him the thirdG5154 timeG5154, "Do you loveG5368 Me?" And he saidG3004 to Him, "LordG2962, You knowG3609a allG3956 thingsG3956; You knowG1097 that I loveG5368 You." JesusG2424 *saidG3004 to him, "TendG1006 My sheepG4263a.

Note that in verses 15 and 16 Jesus asks Peter if he "loves" [G25] Him, but in verse 17 Jesus asks Peter if he "is fond of" [G5368] Him.

(Also note: Tend [G1006] and Shepherd [verb G4165] both relate to 'feeding', but Tend also means 'ruling over.'
The disciples were not just spiritually saved, but had entered the Standing Grace gate and were running the race to qualify for [win] their awaiting inheritance at the Judgment Seat, the soul aspect of salvation. [Hebrews 12:1; 1 Corinthians 9:26]
In my opinion the job of the shepherds is to feed the Word to the sheep and lambs [God’s people] and grow them from the knowledge of the milk of the Word to knowledge of the meat of the Word. [Hebrews 5:12-14] One must have a mature knowledge [epignosis] of the Word to win the race!)

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e-Sword by Rick Myers, e-Sword Downloads: Believers Bible Commentary and Strong's Hebrew and Greek Dictionaries

The following Word Document is SAFE to open and print: Love, The Restoration of Peter.docx

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The letters give a consecutive preview of the history of Christendom,
each church representing a distinct period.
The trend of conditions is downward.

Letters from Our Lord (Revelation 2; 3)
By Believers Bible Commentary

In Revelation 2; 3, we have individual letters addressed to the seven churches of Asia. The letters may be applied in at least three ways. First of all, they describe conditions that actually existed in the seven local churches at the time John was writing. Secondly, they give a view of Christendom on earth at any one time in its history. The features found in these letters have existed in part, at least, in every century since Pentecost. In this respect, the letters bear marked resemblances to the seven parables of Matthew 13. Finally, the letters give a consecutive preview of the history of Christendom, each church representing a distinct period. The general trend of conditions is downward. Many believe that the first three letters are consecutive and that the last four are concurrent, reaching to the time of the Rapture.

According to the third view, the epochs in the history of the church are generally listed as follows:

Ephesus: The church of the first century was generally praiseworthy but it had already left its first love.
Smyrna: From the first to the fourth century, the church suffered persecution under the Roman emperors.
Pergamos: During the fourth and fifth centuries, Christianity was recognized as an official religion through Constantine's patronage.
Thyatira: From the sixth to the fifteenth century, the Roman Catholic Church largely held sway in Western Christendom until rocked by the Reformation. In the East, the Orthodox Church ruled.
Sardis: The sixteenth and seventeenth centuries were the Post-Reformation period. The light of the Reformation soon became dim.
Philadelphia: During the eighteenth and nineteenth centuries, there were mighty revivals and great missionary movements.
Laodicea: The church of the last days is pictured as lukewarm and apostate. It is the church of liberalism and ecumenism.

Each church has its own distinctive character. Phillips has assigned the following titles, expressing these dominant features:

Ephesus, the loveless church;
Smyrna, the persecuted church;
Pergamos, the over-tolerant church;
Thyatira, the compromising church;
Sardis, the sleeping church;
Philadelphia, the church with opportunity; and
Laodicea, the complacent church.

Walvoord describes their problems as:

(1) losing their first love;
(2) fear of suffering;
(3) doctrinal defection;
(4) moral departure;
(5) spiritual deadness;
(6) not holding fast; and
(7) lukewarmness.

See the next commentary Letters From Our Lord (Revelation 2; 3) Commentary TABLE for more detail on the subject.

The following Word Document is SAFE to open and print: Revelation 2, 3 Letters from Our Lord by Believers Bible Commentary.docx.

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Letters From Our Lord Commentary TABLE (Revelation 2; 3)
(I know the following is hard to read, but to get it into this website had to make it small. Sorry. The Word document, which is much easier to read, is linked at the bottom.)

Gary Whipple's further commentary:

The careful student of the Word will see in the first four letters a composite picture of the beginning and ending state of an apostate Christian (one falling away from God). Then in the fifth and sixth letters, he will see the growth of a newborn Christian to full maturity. Then in the seventh a falling away of that Christian due to prosperity and the worship of mammon. The apostasy in the first-four letters begins by leaving the Word, whereas the apostasy of the seventh is the result of prosperity of this world.

Notice the three steps of apostasy in the first-four letters:

(1) The loss of their first love, the Word, which caused them to fall into special trials and tribulations for the purposes of bringing them back.

(2) A further fall into accepting a false doctrine called the doctrine of Balaam (Numbers 31:16).

(3) The final step is accepting the teaching of spiritual idolatry and fornication to such a degree that the apostate does not want Christ to rule over him. Then notice that in the seventh letter the cause for the first step in the fall (leaving the Word) is prosperity and power in this world.

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Also see the preceding commentary Letters from Our Lord (Revelation 2; 3).

The following links are to the Word documents which, again, are SAFE to open, read and copy: Letters from Our Lord by Believers Bible Commentary.docx and in TABLE form Revelation Chapters 2, 3 Commentary Letters From Our Lord.docx.

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We all need a Tree!

I hired a plumber to help me restore an old farmhouse, and after he had just finished a rough first day on the job: a flat tire made him lose an hour of work, his electric drill quit and his ancient one ton truck refused to start.

While I drove him home, he sat in stony silence. On arriving, he invited me in to meet his family. As we walked toward the front door, he paused briefly at a small tree, touching the tips of the branches with both hands.

When opening the door he underwent an amazing transformation.. His face was wreathed in smiles and he hugged his two small children and gave his wife a kiss. Afterward he walked me to the car. We passed the tree and my curiosity got the better of me. I asked him about what I had seen him do earlier.

'Oh, that's my trouble tree,' he replied 'I know I can't help having troubles on the job, but one thing's for sure, those troubles don't belong in the house with my wife and the children. So I just hang them up on the tree every night when I come home and ask God to take care of them. Then in the morning I pick them up again.'

'Funny thing is,' he smiled, 'when I come out in the morning to pick 'em up, there aren't nearly as many as I remember hanging up the night before.'

Life may not be the party we hoped for, but while we are here we might as well dance. We all need a Tree!

~~Received from Spoof and Alta

Word Document which is SAFE to open and print: We all need a Tree.docx

Got Questions - Why Different Interpretations of God's Word?

Be dogmatic where Scripture interpretation is exegesis
and avoid being dogmatic where Scripture interpretation is eisegesis.
Through eisegesis too many false doctrines, fads, and gimmicks have crept into the church.

Why Different Interpretations of God's Word?
By Got Questions

Why are there so many different interpretations? If all Christians have the same Bible, and the same Holy Spirit, should not Christians be able to agree?

Scripture says there is “one Lord, one faith, one baptism” (Ephesians 4:5). This passage emphasizes the unity that should exist in the body of Christ as we are indwelt by “one Spirit” (Ephesians 4:4). In verse 3, (Ephesians 4:3) Paul makes an appeal to humility, meekness, patience, and love—all of which are necessary to preserve unity. According to 1 Corinthians 2:10-13, the Holy Spirit knows the mind of God (1 Corinthians 2:11), which He reveals (1 Corinthians 2:10) and teaches (1 Corinthians 2:13) to those whom He indwells. This activity of the Holy Spirit is called illumination (spiritual awareness). See Holy Spirit – Ministries and Filling! in this site.

In a perfect world, every believer would dutifully study the Bible (2 Timothy 2:15) in prayerful dependence upon the Holy Spirit’s illumination. As can be clearly seen, this is not a perfect world. Not everyone who possesses the Holy Spirit actually listens to the Holy Spirit [*allows the Holy Spirit to work through them]. There are Christians who grieve Him (Ephesians 4:30). Ask any educator—even the best classroom teacher has his share of wayward students who seem to resist learning, no matter what the teacher does. So, one reason different people have different interpretations of the Bible is simply that some do not listen to the Teacher—the Holy Spirit [*allow the Holy Spirit to work through them]. Following are some other reasons for the wide divergence of beliefs among those who teach the Bible.

1. Unbelief. The fact is that many who claim to be Christians have never been born again. They wear the label of “Christian,” but there has been no true change of heart. Many who do not even believe the Bible to be true presume to teach it. They claim to speak for God yet live in a state of unbelief. Most false interpretations of Scripture come from such sources.

It is impossible for an unbeliever to correctly interpret Scripture. “The man without the Spirit does not accept the things that come from the Spirit of God, for they are foolishness to him, and he cannot understand them, because they are spiritually discerned” (1 Corinthians 2:14). An unsaved man cannot understand the truth of the Bible. He has no illumination. Further, even being a pastor or theologian does not guarantee one’s salvation.

An example of the chaos created by unbelief is found in John 12:28-29. Jesus prays to the Father, saying, “Father, glorify your name.” The Father responds with an audible voice from heaven, which everyone nearby hears. Notice, however, the difference in interpretation: “The crowd that was there and heard it said it had thundered; others said an angel had spoken to him.” Everyone heard the same thing—an intelligible statement from heaven—yet everyone heard what he wanted to hear.

2. Lack of training. The apostle Peter warns against those who misinterpret the Scriptures. He attributes their spurious teachings in part to the fact that they are “ignorant” (2 Peter 3:16). Timothy is told to “Do your best to present yourself to God as one approved, a workman who does not need to be ashamed and who correctly handles the word of truth” (2 Timothy 2:15). There is no shortcut to proper biblical interpretation; we are constrained to study. (*Let the word of Christ richly dwell within you……[Colossians 3:16])

3. Poor hermeneutics. Much error has been promoted because of a simple failure to apply good hermeneutics (the science of interpreting Scripture). Taking a verse out of its immediate context can do great damage to the intent of the verse. Ignoring the wider context of the chapter and book, or failing to understand the historical/cultural context will also lead to problems. (See Logos! in this site.)

4. Ignorance of the whole Word of God. Apollos was a powerful and eloquent preacher, but he only knew the baptism of John. He was ignorant of Jesus and His provision of salvation, so his message was incomplete. Aquila and Priscilla took him aside and “explained to him the way of God more adequately” (Acts 18:24-28). After that, Apollos preached Jesus Christ. Some groups and individuals today have an incomplete message because they concentrate on certain passages to the exclusion of others. They fail to compare Scripture with Scripture.

5. Selfishness and pride. Sad to say, many interpretations of the Bible are based on an individual’s own personal biases and pet doctrines. Some people see an opportunity for personal advancement by promoting a “new perspective” on Scripture. (See the description of false teachers in Jude’s epistle [Jude 1 also see JUDE BOOK].)

6. Failure to mature. When Christians are not maturing as they should, their handling of the Word of God is affected. “I gave you milk, not solid food, for you were not yet ready for it. Indeed, you are still not ready. You are still worldly” (1 Corinthians 3:2-3). An immature Christian is not ready for the “meat” of God’s Word. Note that the proof of the Corinthians’ carnality is a division in their church (1 Corinthians 3:4).

7. Undue emphasis on tradition. Some churches claim to believe the Bible, but their interpretation is always filtered through the established traditions of their church. Where tradition and the teaching of the Bible are in conflict, tradition is given precedence. This effectively negates the authority of the Word and grants supremacy to the church leadership.

On the essentials, the Bible is abundantly clear. There is nothing ambiguous about the deity of Christ, the reality of heaven and hell, the Spirit aspect of salvation by grace through faith or the *Soul aspect of salvation by the production of works by the Holy Spirit working through us. On some issues of less importance, however, the teaching of Scripture is less clear, and this naturally leads to different interpretations. For example, we have no direct biblical command governing the frequency of communion or the style of music to use. Honest, sincere Christians can have differing interpretations of the passages concerning these peripheral issues.

The important thing is to be dogmatic where Scripture is (exegesis**) and to avoid being dogmatic where Scripture is not (eisegesis**). Churches should strive to follow the model of the early church in Jerusalem: “They devoted themselves to the apostles' teaching and to the fellowship, to the breaking of bread and to prayer” (Acts 2:42). There was unity in the early church because they were steadfast in the apostles’ doctrine. There will be unity in the church again when we get back to the apostles’ doctrine and forego the other doctrines, fads, and gimmicks that have crept into the church. (*See Revelation 2; 3.)

*Added

**Exegesis -- A critical interpretation of a text (especially of the Bible).
**Eisegesis -- A personal interpretation of a text (especially of the Bible) using one's own ideas.

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

(And Logos! in this site involves interpretation of thoughts.)

Also see Doorway to Inheritance of the Great Salvation, Hope of Glory, The Way of Soul Salvation!, and The Hope! for additional commentary on the Soul aspect of salvation (all in this site).

To website CONTENTS Page.

Conception by the Holy Ghost was the only way the Virgin Birth could be accomplished.
Mary contributed the body of Jesus
and He became the "seed of David according to the flesh."
The Holy Spirit contributed the Blood of Jesus.
It was sinless blood. It was Divine blood.
It is Precious Blood for there has never been any other like it.
It is Innocent Blood.

The Chemistry of the Blood
Five Sermons by Martin DeHaan, M.D.

Sermons:

The Chemistry of the Blood
By Martin R. DeHaan, M.D.

"The Life is In the Blood"

Sermon One of Five

"Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people." (Leviticus 7:26-27 KJV)

The Bible is a Book of blood and a bloody book. When we are accused of preaching a Gospel of blood, we proudly plead guilty to the charge, for the only thing that gives life to our teaching and power to the Word of God is the fact that it is the blood which is the very life and power of the Gospel. The Bible claims for itself that it is a "living" Book and the only living Book in the world and is able to impart life to those who will believe with their hearts what it teaches. In Hebrews 4, we read these words:

"For the word of God is quick [alive], and powerful, and sharper than any twoedged sword.” (Hebrews 4:12a KJV)

The word translated "quick" in this verse is "LIVING" or "ALIVE." The word of God is a living Word, wholly distinct from all other books for just one reason, namely that it contains blood circulating through every page and in every verse. From Genesis to Revelation we see the stream of blood which imparts to this Book the very life of God. Without the blood in the Bible it would be like any other book and of no more value, for the Bible plainly teaches that the life is in the blood. As we begin this brief series of messages, therefore, on the blood, we must begin with one fundamental principle found in the Bible. This fundamental principle is given in Leviticus 17, as follows;

"For the life of the flesh is in the blood: and I have given it to you upon the altar to make an atonement for your souls: for it is the blood that maketh an atonement for the soul.” (Leviticus 17:11)

This same inspired principle is repeated in the 14th verse where we read again,

"For it is the life of all flesh; the blood of it is for the life thereof." (Leviticus 17:14)

Life, that mysterious something that science has never yet been able to define or fathom, is said by God to be in the blood of the flesh, so that there can be no life without the blood. Now while this is true of all flesh, we are mainly interested in the human blood and particularly in the blood of the man Christ Jesus, because in His blood was not only life as we think of it physically but ETERNAL life as well.

The Physiology (function) of Blood

In the human body there are many different kinds of tissues. We define them as muscle, nerve, fat, gland, bone connective tissues, etc. All these tissues have one thing in common, they are fixed cells, microscopically small and having a specific and limited function. Unlike these fixed tissues, the blood is fluid and mobile, that is, it is not limited to one part of the body, but is free to move throughout the entire body and touch every fixed cell as it supplies it with nourishment and carries off waste products and the ashes of cell activity which we call metabolism. In the normal human body there are about five pints of this fluid, and this blood pumped by the heart circulates through the system about every twenty-three seconds, so that every cell in the body is constantly supplied and cleansed and at the same time is in constant communication and touch with every other cell in that body. This blood is the most mysterious of all tissues, being composed of scores of elements and compounds and strange chemical bodies, whose function is not yet fully understood, but all of which have to do with the mystery of life for the "life is in the blood." Once the blood fails to reach the cells and members of the body, they promptly die and no man ever dies until his blood ceases to circulate. The life is in the blood.

The Blood of Christ

Now all this is true of a physical body, but all points to a greater, deeper spiritual truth. The church of Jesus Christ is called His body and we "are members of His body" and "severally members one of another." In this body Jesus Christ is the head and all believers are the members. These members are related by the blood of Christ. The life of each member depends on His blood and is dependent solely for life, nourishment, cleansing and growth upon the blood of the Lamb of God, for "the life is in the blood." Every born-again believer is a member of that body and lives the common life of every other member by the one thing which unites them and makes them “relatives and brothers,” even the blood of Christ. These members may be widely separated in the body like the hands and the feet. They may differ widely in color; such as the white members-the teeth, and the black members-the hair or pigments of the eyes. They may differ widely in function such as nerves and skin, or differ in structure such as fat and muscle, but they are all members of one body and united by the one tissue, the blood that reaches every member everywhere. Even so it is with the Body of Christ, the true Church. They may differ in color and be white, or negro or yellow. They may differ in function according to their gift and talent. They may differ in their place as far as Eskimos are removed from the Boers in South Africa. They may differ in form as much as Catholics and Plymouth Brethren, but all born-again believers who have trusted the Finished Work of the Lord Jesus Christ, the Head of the Body, are brothers by blood, members of one family and body, whether they be Jews or Gentiles, white or black, Catholic or Protestant, kings or peasants. All are one through the blood of the Lord Jesus Christ.

All One by the Blood

Listen, my friends, God cares nothing about our manmade divisions and groups and is not interested in our self-righteous, hair-splitting, and religious, man-made formulas and organizations. He wants you to recognize the UNITY of the body of Christ. Our business is not building denominations and proselytizing men and women from one so-called faith to another, but to preach the truth that "Ye must be born again" and that you are lost no matter what church you belong to unless you have been washed in the precious blood of Christ. Show me the man or the woman who is more interested in getting members for his church than winning them for Christ, and I will show you a person who does not yet know the Unifying and purifying power of the Blood, in making us all ONE in Him, not in form or ritual or mode of worship, but one in common interest to EXALT OUR HEAD, the Lord Jesus, and to love one another. Some folks are so busy defending their pet doctrines and sectarian views and getting church members, that they never win a soul for Christ.

All Related by Blood

All men are related by the blood of Adam, sinful and polluted blood, dead in trespasses and in sins. Scripture teaches that God —

"And hath made of one blood all nations of men for to dwell on all the face of the earth." (Acts 17:26a)

All men have a common origin from Adam. It is Adam's blood which courses in every man's veins, whether white or black, Jew or Gentile, pagan or cultured. This blood carries the sentence of death because of Adam’s sin and, for this reason, all men die a common death, with no exceptions. Now remember that the life is in the blood, and so if man must die it is because there is death in the blood. Whatever the fruit of the knowledge of good and evil was, we know that eating of it caused “blood poisoning” and resulted in death for God had said:

"The day that thou eatest thereof thou shalt surely die." (Genesis 2:17b KJV)

So potent was this poison that six thousand years after all who are related to Adam by human birth still succumb to that poison of sin which is transmitted through the blood. A review of the story of Adam’s creation will make clear this truth. We are told that God formed man out of the dust of the earth. Up to this, Adam was a lifeless clump of clay. Materially he was just so much dust, and merely molded into the shape of a man, but without life, he was a mere dummy. Then the record tells us that —

"And [God] breathed into his nostrils the breath of life; and man became a living soul." (Genesis 2:7b KJV)

The breath of God put something in man that made him ALIVE. That something was blood. It must have been. It could be nothing else, for we have already shown that the "Life of the flesh is in the blood thereof, and so when life was added by the breath of God, He imparted to that lump of clay in the shape of a man the blood, and a man became a living soul." Adam’s body was of the ground. His blood was the separate gift of God for God is Life and the Author of all life.

Sin and Death

Then man sinned and ate of the tree of the knowledge of good and evil and HE DIED. DIED SPIRITUALLY -- and, ultimately, physically. Now since life is in the blood ... when man died, something happened to the blood. Sin affected the blood of man, not his body, except indirectly because it is supplied by the blood. For this very reason sin is not in the flesh, but in the blood and flesh can only be called "sinful" flesh because it is nourished and fed and sustained by sinful blood. Sin is transmitted through the blood and since God "hath made of one blood all nations," the sin is transmitted to all of Adam's progeny. For in that one sinned, all have sinned.

The Virgin Birth

This very fact that sin is in the blood necessitated the VIRGIN BIRTH of Christ if He was to be a son of Adam and yet a sinless man. For this very reason, Christ could partake of Adam’s flesh, which is not inherently sinful, but He could not partake of Adam’s blood, which was completely impregnated with sin. God found a way by which Jesus, "born of a woman" (not man), could be a perfect human being. Since He had not a drop of Adam’s sin in His veins, He did not share in Adam’s sin. We take up this subject of the virgin birth in another message, but we just anticipated this thought here to further prove the statement that sin is in the blood, and the whole plan of redemption, therefore, revolves around the blood.

The Line of the Blood

Now I am sure that what we have so said so far will answer the question, "Why is the Bible a Book of blood?" Because sin is in the blood, and it follows that if sin is to be atoned for, sinless blood must be provided by someone who is totally unaffected by Adam's sin and yet belong to the human race. So we can trace throughout the Scriptures this line of the blood. The first mention of the blood is in chapter four of Genesis [Genesis 4] where the blood of Abel cried from the ground for vengeance. In the preceding chapter [Genesis 3] the blood, while it is not mentioned by name, is inferred. You remember how Adam and Eve, after their sin, tried to make garments to cover their shame from fig leaves. That is the history of man. Instead of realizing that sin needs not COVERING, but ATONEMENT, man has ever after been trying to save himself by the work of his own hands and by garments of his own manufacture. So he weaves the flimsy fig leaf garment of morality and culture and good works and law works, religion, education and reformation and a social gospel, repeating the error of our first parents when they tried to save themselves by the work of their own hands. They failed us all, [and] since then [mankind] has failed and will fail. Then God comes to them and we read in Genesis 3:21 these words,

"Unto Adam also and unto his wife did the LORD God make coats of skin, and (He) clothed them." (Genesis 3:21)

In this first record of sacrifice, we have the whole story of the blood. Notice three things about this act of God which was a preview of the whole plan of redemption. First, Adam's sin called for God's intervention. It must be God's work and not man's. GOD MADE THE COAT OF SKINS. Salvation must be ALL of the Lord. Second, Salvation must be by the DEATH of an innocent substitute. Since these coats were made of skin, an animal first had to die to provide the covering. A poor substitute (probably a little lamb) had to die that Adam might be saved. Third, it MUST BE BY SHEDDING OF BLOOD, for the animal must be killed to give it's skin, and in this sacrifice it's blood must be shed. Without shedding of blood there is no remission. It is the blood that maketh an atonement for the soul. "The blood of Jesus Christ His son cleaneth us from all sin."

All Through the Book

This principle of blood laid down in this first sacrifice runs like a scarlet line all through out the book. In Genesis 4 Cain and Abel bring a sacrifice each. One is accepted, the other rejected, simply because Cain presented no blood, while Abel did. In Genesis 9 Noah sheds blood of the clean animals out of the Ark and God makes a covenant of grace with him. In Genesis 22 Abraham sacrifices a ram caught in the bushes in Isaac's stead, and the blood of the substitute spares the sinner. In Exodus we have the Passover Lamb. In Leviticus, we have the tabernacle sacrifices with their steams of blood, and all through the rest of the book we follow the line until we trace it to its source and we see on Calvary God's perfect Lamb, of which all the others were but a picture and a type, and we see the one who met the three conditions of the Father:

First -- He was God's own gift,
Second -- He died in the place of others, and
Third -- It was by the shedding of His own precious blood

Oh, friend, have you seen the utter uselessness of making an attempt at saving yourself by your own fig leaf efforts? Remember, "It is the blood that maketh an atonement for the soul. Without shedding of blood there is no remission."

The Chemistry of the Blood
By Martin R. DeHaan, M. D.

"The Life is In the Blood"

Sermon Two of Five

"For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh:
How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God." (Hebrews 9:13-14)

The whole plan of redemption rests upon the blood of the Lord Jesus Christ. In a previous message, we pointed out that the blood is the only tissue which is unlimited in its movement within the body. Almost all other body tissues are fixed, such as muscle, bone, nerve, fat, and skin. They remain where they are. The blood is the only tissue which is not fixed, but circulates throughout the body to every living cell. There are other fluid products of the body, such as saliva and gastric juices, tears and bile, but these are not tissues, but secretions and are not parts of the body, but byproducts of that body. The blood alone is the liquid tissue that can reach every single cell in the body and therefore unites all the members with the head and the individual members as well.

Mysterious Structure

Man has learned a great deal about this blood since the discovery of the microscope and the development of blood chemistry, and while much is still a mystery, we quite thoroughly understand its physical structure. The normal human body with its five pints of blood is wholly dependent upon the circulation of this fluid for its life, for the "life of the flesh is in the blood thereof." Simply stated, the blood consists of a liquid vehicle, called the plasma, a colorless liquid in which are suspended the various cellular elements, and in which are found in solution a great many chemical compounds. The solid part of the blood consists mainly of three kinds of cells. These are called platelets, thin transparent cells whose function is still quite obscure. Then there are the red cells or erythrocytes, in the concentration of about 5,000,000 per cubic millimeter. These are the cells which carry the fuel to the tissues in the form of combined oxygen and gives the blood its red color. Then there are the white cells or leukocytes, of which there are several kinds, which have to do particularly with the defenses of the body in combating infection. Then there are the other elements in solution which provide for the clotting of the blood when an artery or vein is severed, and the antigents and antibodies to prevent disease, as well as various salts and elements of lessor interest.

The Erythrocytes

A good deal is known concerning the red and the white cells, since they are the more easily studied. The red cells or erythrocytes are minute disc-shaped cells with their mysterious hemoglobin, an iron compound which has an affinity for oxygen, the fuel of the body. These red cells traveling through the lungs, come in contact with the oxygen in the air we breathe and unite loosely with it to form oxy-hemoglobin, and in that form they carry it to all cells and there discharge its little cargo to the cell, providing it with its vital oxygen for combustion and heat. Then the blood picks up the waste products of tissues, the carbon dioxide, and the ashes of tissue metabolism, which we may well call “the cell garbage,” and discharges this through the kidneys, the skin, the bowels and lungs and then refills with a load of precious oxygen and goes through the whole cycle again, taking about twenty-three seconds for one trip around. The food is carried to the tissues by the blood and in the same vehicle the “garbage” is carried off, and yet there is never any contamination, so perfectly has the great Creator made us. Imagine today our city produce dealers today delivering our foods unpackaged in the same truck in which they haul the garbage. Here is something in which our health departments might wonder at.

Christ Our Supply

As essential then as the blood is to our bodies, so essential is the blood of the Lord Jesus Christ to the body of Christ. It too is fluid so that it can reach every single member of that body no matter how far those members may be removed one from the other. Just as the blood supplies the food elements for nourishment and life, and then carries off the waste products and poisons due to cell metabolism, so too the Lord Jesus Christ is to every believer the only source of life, the only support and sustenance of life, but also the One who keeps cleansing us day by day, so that our eternal life is really ETERNAL, for the "blood of Jesus Christ his Son cleanseth us from all sin."

Have you been to Jesus for the cleansing flood?
Are YOU washed in the blood of the Lamb?
Are your garments spotless, are they white as snow?
Are you washed in the blood of the Lamb?

Here is indeed a marvel of divine chemistry. In Revelation we read that the saints of God had washed their robes white in the blood of the Lamb. Think of it. Washing in blood and becoming white. Try and wash your robes in the blood of a man and see what color they are. It is impossible to wash clothes white in human blood, but God’s chemical laboratory of redemption has found a way to wash away all filth and stain, and wonder of wonders, it is by washing in the BLOOD of the Lamb. His sinless, supernatural blood alone can do that.

The Leukocytes

Now besides the red cells in the bloods plasma, we mentioned the white cells, scientifically called leukocytes. They are called “white cells” because they are pale or white in appearance, while the red cells, of course, are not. These white cells are somewhat larger than the red cells, but much less in number. They normally occur in the concentration of about four thousand to seven thousand per cubic millimeter, while you remember the red cells have a count of from four to five million. However, the number of these white cells may be very, very rapidly increased in cases of emergency. The seven thousand normal count may be called the regular “standing army” of the blood stream. When an infection occurs anywhere in the body and the body is attacked by an enemy “army” of germs, the news is flashed back to the “camp” where the white cells are manufactured, and immediately the organ turns out a greatly increased number of these white cells and rushes them over to the point of infection. We might well call this “Conscription of the white army,” in times of emergency. The number of white cells is doubled and then trebled, for the white cells are the “soldiers” of the body. They have the strange power to kill germs and engulf them. So when you prick your finger and a little infection starts, you soon notice a swelling around the wound. This is caused by blood being rushed to the area carrying these little “soldiers,” the white cells. These white cells surround the point of infection completely and lay siege to the bacteria causing the trouble. Millions of “soldiers” are killed and are gathered to one place, where they form what is commonly called “pus.”

So now the battle is turning and the wound which at first was red and angry and swollen now comes to a head. It has been successfully surrounded, and finally the pimple bursts and the pus is expelled. The pus consists of serum and dead “soldiers,” millions of the white cells which gave their lives in the battle for the body, together with countless numbers of germs partly digested by the white cells.

When the “dead” in the form of pus have been expelled, the blood and other white cells come in, clean up the “battlefield” and build new tissues until all is healed, and nothing but a scar remains. The number of white cell “soldiers” during all this time has been greatly increased, but now the battle is over and they return to their normal peacetime number. This is the reason the doctor takes a little of your blood out of your finger for a blood count when he suspects infection anywhere. In doubtful cases of appendicitis he takes a drop of blood and examines it. If the white cells are greatly increased and the “army” is being “conscripted,” as indicated by the increasing number of little white “soldiers,” he knows pretty sure that there is an attack by infection being made upon the body somewhere. Surely in the light of all this we can appreciate the words of David when he said, "I am fearfully and wonderfully made."

Overcoming by the Blood

What the blood in our bodies does for us in times of danger and attack, the PRECIOUS BLOOD of the Lord Jesus Christ does for each and every believer. Right in this connection I must quote a passage from Revelation 12.

"And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the accuser of our brethren is cast down, WHICH ACCUSED THEM BEFORE OUR GOD DAY AND NIGHT. AND THEY OVERCAME HIM BY THE BLOOD OF THE LAMB and by the word of their testimony." (Revelation 12:10-11)

They overcame him (Satan) BY THE BLOOD OF THE LAMB. Now this hath its interpretation, of course to the nation of Israel in the tribulation, but it applies just as well to us today. Satan is the accuser of the brethren. He brings charges against us before God, and to be sure there are plenty of charges to be made. But when he comes before God to accuse us, there is One there, even our Great HIGH PRIEST, the Lamb of God, and all He needs to do is to point to the blood that was shed for us and it is enough.

Sometimes Satan also comes to accuse us. He points out our sins and failures, and we see our shortcomings and the sins of the flesh, and he says, “Are you a Christian? Are you saved? You don't look like a Christian.” The result is that often we go down and are defeated when we look at ourselves and our sins. We begin to doubt our salvation and question our redemption. How can we overcome this enemy? How can we overcome this enemy? How shall we meet this infection? There is only one answer: "They overcame him by the blood of the Lamb."

I see no good in myself, even less than the Devil sees. I have no hope in myself and have no confidence in the flesh. Then I plead the blood. I look to Calvary and point to Him Who there died for me and shed His blood for me and the light breaks through. I see that it is not my goodness, nor the awful mountain of my sins, but it all depends on His blood. The blood fights for me. It is the army of “white cells” in the blood of Christ which puts the enemy to flight. I acknowledge my sin, I do not deny it, and then I claim the promise,

"If we confess our sins, he is faithful and just to forgive us our sins, and to CLEANSE US FROM ALL UNRIGHTEOUSNESS." (1 John 1:9)
"If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin." (1 John 1:7)
"They overcame him by the blood of the Lamb." (Revelation 12:11)

Immunity to Sin

We have time for just a word about a few other elements in the blood. In the blood are not only these cells and the clouting elements, but science has discovered in the blood the ANTIBODIES or ANTITOXINS. These are elements which PREVENT INFECTIONS. The white cells fight infection when it occurs, but the ANTIBODIES prevent the infection from getting a foothold. Their nature of these elements is not fully understood, but we know clearly that except for these disease-preventing elements, we would soon perish. An interesting angle is presented when you remember that these antibodies are produced in response to infection. That is, while these bodies which prevent a certain disease may be absent in the blood, AFTER THE PERSON HAS HAD THE DISEASE ONCE, these bodies have been produced in a large amount, and thus prevent the patient from contracting the same disease twice. Some of those antibodies last for life, as in the case of smallpox, scarlet fever and other diseases. Once you have had an attack of these, you will never get it again. Others are only temporary, giving immunity only for a time, so that after a certain period of time the same disease may be contracted again. The thing to notice is this: The body once attacked by disease builds up immunity so that it will not be attacked by that disease again. This immunity is in the blood.

The Blood of Christ

What a lesson in the blood of Christ there is here for every believer in Him! Even after we have been saved we are still open to the attacks of the world, the flesh and the Devil. Even after being born again we all to often fall prey to temptation and go down. The characteristic of the Christian who fails is that he seeks the cleansing of the blood of Christ and thereafter pleads the blood of Christ and guards against a repetition of the thing that once brought him down. He does not fall into the same sin again and again, for each experience builds up an immunity against that sin.

The difference between the sinner and the saint is NOT that the saint never SINS, but the difference is this: the saint HATES his sin and pleads the blood of Christ, while the sinner loves his sin and goes back into it. The saint is like a sheep. It may fall in the mud hole, but it is not comfortable there, and will bleat until the shepherd lifts her out, and thereafter will avoid that mud hole by ten rods. The sinner is like a pig. It goes about looking for slime pits, and when it finds one, it slides in with a grunt of glee and will squeal vehement objections if you try to pull it out, and no sooner is it out than it will return to the slime pit again.

The saint may FALL into Sin but he will never remain there and he will be unhappy while in it. Oh Christian, do not despair if you have failed. Our precious Lord knew when He came to die for you what a failure you would be. He knew how hard it would be to remain undefiled in this old world which is “no friend to Grace”. He knew the pitfalls in the way and the deceitfulness of the flesh, and so when He died to save you, He also shed His blood to cleanse you, for He caused John to write:

If we say that we have no sin, we deceive ourselves, and the truth is not in us. IF WE CONFESS OUR SINS, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:8-9)

My friend, it will do you no good to deny your sins. God says if you do you are only deceiving YOURSELF and nobody else. Your only hope is CONFESSING your sin, and then He sends the “army” of “white cells” of the precious blood of Christ to cleanse you. Then TRUST Him to keep you from Sin through that same precious blood which, in addition to the “white cells” of fighting and cleansing, also contains the ANTITOXIN against further sinning. Do not despair today as you think of how you have failed, but flee to Him who shed His PRECIOUS BLOOD for your salvation, your cleansing and your KEEPING.

The Chemistry of the Blood
By Martin R. DeHaan, M. D.

"The Life is In the Blood"

Sermon Three of Five

"God that made the world and all things therein, seeing that he is Lord of heaven and earth dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth." (Acts 17:24-26)

One statement in this passage calls for special attention. Paul says that God "hath made of one blood all nations of men for to dwell on all the face of the earth." The one thing which relates all men to each other is the blood that flows in their veins. Every other part of man's body differs but little from the body and the flesh of animals, but the blood is distinct and separate from that of all other creatures. ALL MEN OF ONE BLOOD and that ONE BLOOD was the blood of Father Adam, the first man and the progenitor of the whole human race.

It is not Eve's blood which flows in the veins of mankind, but ADAMS. That is why it is ADAM's sin and not Eve's which all men inherit. Sin is in the blood, and transmitted in the blood of man and in the flesh. Since the LIFE is in the blood according to the Scriptures, and the wages of sin was death, sin affected the blood of Adam and caused him to die. Because sin is a disease of the blood, it can be cured by the application of sinless blood, for it is the blood that maketh an atonement for the soul. As the first Adam’s sin corrupted the blood of the entire human family, so the pure sinless blood of the last Adam makes atonement for the sin of the world. "For without shedding of blood is no remission . . ." "It is the blood that maketh an atonement for the soul." It was not Eve’s sin which affect us although Eve sinned before Adam did. It was the SIN of ADAM which brought death upon the whole race because it is ADAMS blood that transmits original sin and it is for this reason we are not called the SEED OF THE WOMAN, but we are ADAM'S SEED. ONLY Jesus is called the Seed of the woman, because He was born of a woman without one drop of human blood in His veins, and thereby could avoid the sin of Adam which is only transmitted through the blood which the male contributes to his offspring. Jesus could have a human body, but one drop of Adam's blood would have made Him a sinner just as you and I. There was then only one remedy for SIN and that was sinless blood and only one could supply this, even the sinless Son of God.

From Genesis to Revelation we have this message of the atoning blood. In the Old Testament we have it in type in the blood of the lambs and the goats which were slain in the bloody ritual of Israel. Long, long before the perfect Lamb of God Himself came, the Lord was preparing the world for Him by the multitudinous types in the Old Testament. Without blood there could be no atonement, and until the blood was presented, the holy law of God demanded justice and death upon the sinner. That is why when God gave the two tables of the law to Moses upon Mount Sinai, the law which called for justice and not mercy, the law which said, "The soul that sinneth it shall die," the Law which demanded PERFECTION or death, when God gave the perfect Holy Law He also gave to Moses in the same Mount the pattern for the Tabernacle, which was indeed built on blood and its whole ritual was bathed in blood. God knew when He gave to Israel the law that they could not keep it perfectly and MUST DIE, and so in mercy He gave the Tabernacle and the altar and the blood so that a sinning people condemned by the Law might have life through the sheltering blood.

The Arc of the Covenant

The central object of the tabernacle was the Arc of the Covenant. This was an oblong box made of acacia wood and overlaid with gold. In this box, together with a pot of manna and the rod of Aaron, reposed the Law of God which demanded the death of the Israelites. They had broken that law even before Moses had brought it down from the mountain, and that broken Law demanded death. God had made a provision whereby the guilty ones could be spared from death and the penalty of the law. This provision was a mercy seat which rested on top of the arc which contained the Law of God. This mercy seat was a cover made of beaten gold with two Cherubim overshadowing it. This mercy seat was of no avail until the High priest had taken blood from the altar and sprinkled it on the mercy seat over the arc and then when Jehovah came down upon the arc in the Shekinah cloud, He did not see the law but instead the blood and the law was satisfied. And God was reconciled and instead of the curse of the Law He now brought the blessing of the blood for He had said "When I see the blood I will pass over you." There can only be one escape from the curse of the law and the penalty of sin and that is the blood. Take away the blood and death falls. Remove the blood from the Bible and it dies as surely as when you remove the blood from a human body. There can only be one place of shelter and that is under the blood.

The Men of Beth-Shemesh

God has caused an incident to be recorded from the history of Israel to emphasize this great indispensable proof. You will find the complete record in 1 Samuel 6. Let me give you this setting. Israel had gone forth to battle against the Philistines and had superstitiously carried this Arc with the broken law and blood covered mercy seat with them into battle, hoping it would give them the victory. Instead they were defeated and the Arc of the Covenant was taken captive by the enemy and set up in the house of Dagon the Philistine Fish God. The next morning the Fish God Dagon had fallen down before the Arc, and the following morning the same occurred severely damaging the Philistine's God. Then an epidemic of terrible boils swept over the enemy country, together with a most grievous plague of mice which together with the boils almost drove them frantic. The priest blamed it all on the Arc and suggested sending it back to the land of Israel, which they did with a great deal of elaborate ceremony. When the Arc arrived back in Israel at the city of Bethshem, drawn by two oxen before a brand new cart, the Israelites rejoiced greatly at the return of the Arc. Someone, concerned deeply about the safety of the Arc and its contents, lifted the golden mercy seat from the Arc wherein lay the broken law. For just an instant the blood was removed from over the law and God looked upon the law without the protecting cover of blood, and we read the sad record as found in 1 Samuel 6:19-20:

"An He (God) smote the men of Bethshemesh, because they had looked into the arc of the Lord, even He smote the people 50,000 and three score and ten men ..... And the men of Bethshemesh said, Who is able to stand before this HOLY LORD GOD?"

Because they had removed the blood from over the law, the Lord smote FIFTY THOUSAND and SEVENTY of the inhabitants of the city. Now why is this record given except to emphasize the fact that WITHOUT BLOOD THERE IS NO REMISSION and that the BLOOD is the only guarantee from the curse of the law, even death, and from the wrath of a Holy God. Think of this for a moment. Over fifty thousand men slain by the wrath of God because they looked for only one brief moment upon the law of God without the covering blood. Now all this, of course, illustrates the plan of salvation. It points forward to the true Lamb of God, The Lord Jesus Christ Himself, whose blood alone was able to make eternal atonement for sin. Please do not overlook the fact that the blood upon the mercy seat in the tabernacle must be applied again and again. Each year on the day of the atonement, the High Priest must repeat the ceremony and present fresh blood to be sprinkled on the Arc. (See in this site: The Seven Jewish Festivals.) The blood of bulls and goats and lambs could not atone for sin, but merely pointed forward to the one that would come in the end of that age to PUT AWAY SIN by the sacrifice of Himself.

God's Perfect Lamb

So in the fullness of time God sent forth His Son into the world to be born of a woman, and at the end of His life He shed His precious eternal blood ONCE and for all. After that there was no more sacrifice. The blood of the sacrificial animals of the Old Testament was corruptible and decayed and was soon gone, but the blood shed on Calvary was imperishable blood. It is called Incorruptible. Peter says:

"Forasmuch as ye know that ye were not redeemed with corruptible things, such as silver and gold . . . but with the precious blood of Christ. . . . ." (1 Peter 1:18)

The blood of the Lord Jesus is sinless blood, and since it is sinless, it is incorruptible, for sin brought corruption, and where no sin is, there is no corruption. In our next message, we shall point out how the blood which flowed in Jesus’ body was sinless and how He escaped having one single drop of Adam's human blood within Him. Every drop of blood which flowed in Jesus’ body is still in existence just as fresh as it was when it flowed from His wounded brow and hands and feet and side. The blood that flowed from His unbroken skin in Gethsemane, the blood that was smeared about His back as the cruel, weighted thongs cut through His flesh as the flagellator scourged Him, the blood that oozed out under the thorny crown and flowed from His hands, His head, His feet was never destroyed for it was incorruptible blood. David in speaking of Him in the sixteenth Psalm which Peter quotes in Acts 2, says:

"Thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption." (Acts 2:27)

Although the body of the Lord Jesus Christ lay in the tomb in death for three days and three nights, no corruption had set in, for that body contained incorruptible blood. Lazarus being dead only one day more was said by his sister to be STINKING with corruption, but this One saw no corruption because the only cause of corruption, SINFUL BLOOD, was absent from His flesh. That blood, every drop of it, is still in existence. Maybe when the Priest ascended into heaven, He went like the High Priest of old into the Holy of Holies in the presence thereof God to sprinkle the blood upon the Mercy Seat in heaven of which the material Mercy Seat and Ark in the Tabernacle were merely copies. In Hebrews 9:23-26 we read:

"It was therefore necessary that the "patterns of things in the heavens (referring to the earthly Tabernacle) should be purified with these (that is, the blood of beasts); but the heavenly things themselves with BETTER SACRIFICES THAN THESE. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the High Priest entereth into the holy place every year with blood of others . . . but now once in the end of the age hath he appeared to PUT AWAY SIN by the sacrifice of himself." (Hebrews 9:23-26)

(See Mercy and Bema Seats following these five sermons.)

After Christ had made the atonement, He arose from the tomb, and then as the eternal High Priest, ascended into heaven to present the blood in the Holy of Holies where God dwells, and that blood is there today pleading for us and prevailing for us. The priest in the Tabernacle never spoke a word. All he did was PRESENT THE blood, and that was enough. MAYBE there is a golden chalice in heaven where every drop of that precious blood is still in existence, just as pure, just as potent, just as fresh as two thousand years ago. The priest in the earthly Tabernacle needed to repeat the sprinkling again and again, and it is a significant fact that among all the pieces of the furniture of the Tabernacle there was no chair to be found. We read of the altar, the table, the candlestick, and the Ark, but there is no chair in the Tabernacle of Israel. It simply signifies that the work of the earthly priest who sprinkled the blood of animal sacrifice was never done. He could not sit down. His work was never finished. Of the Great High Priest Jesus Christ, we read:

"But this man, after he had offered one sacrifice for sins forever, SAT DOWN on the right hand of God. . . . . For by one offering he hath perfected FOREVER them that are sanctified." (Hebrews 10:12, 14)

The blood has been shed. The incorruptible, eternal, divine, sinless, overcoming, precious blood. It availed then, and it avails now and throughout all eternity it shall never lose its power.

Dear dying Lamb, Thy precious blood
Shall never lose it's power,
Till all the ransomed church of God
Be saved, to sin no more.

Because of all this, the blood is called in Scripture by many descriptive names. “It is precious,” says Peter. “It is incorruptible,” says David. “It is overcoming blood,” says John in Revelation "for they overcame him by the blood of the Lamb and by the word of their testimony." No wonder Satan hates the blood and will do anything to get rid of that power of the blood of Christ.

Today, it is as true as in the day of Israel, that there is no remission without the blood. When the men of Bethshemesh looked upon the Law of God without blood, they perished. Today the Law has not changed its character, nor the blood. The Law still is the "ministration of death." (2 Corinthians 3:7). It is still true that "cursed is everyone that continueth not in all things which are written in the book of the law to do them." They that are of the works of the law are under the curse. The Law killeth (2 Corinthians 3:6).

Only the Blood

God said to Israel and to us, "When I see the blood, I will pass over you." He did not say, “When I see your goodness, your morality, your works, your fervent religious worship, your earnestness in trying to keep the Ten Commandments or observe the Golden Rule." No, it is simply this, "When I see the blood I will pass over you." Do you think that I have made too much of the blood, that I have over-emphasized its importance? Listen, blood is mentioned in the Bible about Seven Hundred Times from Genesis to Revelation, and when we see the redeemed throng in heaven in the book of Revelation, we hear them singing, not about their goodness, not about how they have kept the law and been faithful, but this is the song,

"Unto him that loved us, and washed us from our sins in his own blood." (Revelation 1:5)
Have you been to Jesus for the cleansing blood,
Are you washed in the blood of the Lamb?
Are your garment spotless, are the white as snow,
Are you washed in the blood of the Lamb?

The Chemistry of the Blood
By Martin R. DeHaan, M. D.

"The Life is In the Blood"

Sermon Four of Five

"Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, BEFORE THEY CAME TOGETHER, she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife; for that WHICH IS CONCEIVED IN HER IS OF THE HOLY GHOST." (Matthew 1:18-20)
"NOW all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name EMMANUEL, which being interpreted is, God with us." (Matthew 1:22-23)

The Virgin Birth

It is strange, is it not, that with such a clear record anyone can deny that the BIBLE TEACHES THE VIRGIN BIRTH. We can understand how men can reject the Bible record, but how men can say that the Bible does not teach the VIRGIN BIRTH is beyond conception.

The Bible teaches plainly that Jesus was conceived in the womb of a virgin Jewish mother by a supernatural insemination of the Holy Ghost, wholly and apart from any generation by a human father. This the Bible teaches so plainly that to the believer there is no doubt. The record cannot be mistaken by the enlightened and honest student of the Word.

Jesus Sinless

The Bible teaches in addition that Jesus was a SINLESS man. While all men from Adam to this day are born with Adam’s sinful nature, and, therefore, are subject to the curse and eternal death, the Man Jesus was without sin and, therefore, DEATHLESS until He took the sin of others upon Himself and died THEIR death. Now while Jesus was of Adam's race according to the flesh, He did not inherit Adam's nature. This alone will prove that sin is not transmitted through the flesh. It is transmitted through the blood and not the flesh, and even though Jesus was of the "Seed of David according to the flesh" this could not make him a sinner.

God has made of ONE BLOOD ALL THE NATIONS of the earth. Sinful heredity is transmitted through the blood and not through the flesh. Even though Jesus, therefore, received His flesh, His body from a sinful race, He could still be sinless as long as not a drop blood of this sinful race entered His veins. God must find a way whereby Jesus could be perfectly human according to the flesh and yet not have the blood of sinful humanity. That was the problem solved by the virgin birth.

Origin of the Blood

It is now definitely known that the blood which flows in an unborn babies arteries and veins is not derived from the mother, but is produced within the body of the foetus itself only after the introduction of the male sperm. An unfertilized ovum can never develop blood since the female egg does not by itself contain the elements essential for the production of this blood. It is only after the male element has entered the ovum that blood can develop. As a very simple illustration of this, think of the egg of a hen. An unfertilized egg is just an ovum on a much larger scale than the human ovum. You may incubate this unfertilized hens egg but it will never develop. It will decay and become rotten, but no chick will result. Let that egg be fertilized by the introduction of the male sperm and incubation will bring to light the presence of LIFE IN THAT EGG. After a few hours it visibly develops. In a little while red streaks occur in the egg denoting the presence of Blood. This can never occur and does never occur until THE MALE SPERM HAS BEEN UNITED WITH THE FEMALE OVUM. The male element has added life to the egg. Life is in the blood according to scripture, for Moses says:

"For the life of the flesh is in the blood." (Leviticus 17:11).
"For it is the life of all flesh; the blood of it is for the life thereof." (Leviticus 17:14)

Since there is no life in the egg until the male sperm unites with it, and the life is in the blood, it follows that the male sperm is the source of the blood, the seed of life. Think it through.

No Mothers Blood

For this very reason, it is unnecessary that a single drop of blood be given to the developing embryo in the womb of the mother. Such is the case according to science. The mother provides the foetus (the unborn developing infant) with the nutritive elements for the building of that little body in the secret of her bosom, but all the blood which forms in that little body is formed in the embryo itself and only as a result of the contribution of the male parent. From the time of conception to the time of birth of the infant not ONE SINGLE DROP OF BLOOD ever passes from mother to child. The placenta, that mass of temporary tissue known better as “afterbirth” forming the union between mother and child, is so constructed that although all the soluble nutritive elements such as proteins, fats, carbohydrates, salts, minerals and even antibodies pass freely from mother to child and the waste products of the child's metabolism are passed back to the mothers circulation, no actual interchange of a single drop of blood ever occurs normally. All the blood which is in that child is produced within the child itself as a result of the introduction of the male sperm. The mother contributes no blood at all.

Testimony of Science

Now for the sake of some of the skeptics who may doubt these statements, let me quote from a few reliable authorities. In Howell’s Textbook of Physiology, Second Edition, pages 885 and 886, I read:

"For the purpose of understanding its general functions it is sufficient to recall that the placenta consists essentially of vascular chorionic papillae from the foetus (the unborn child) bathed in the large blood spaces of the decidual membrane of the mother. The fetal and maternal blood DO NOT COME INTO ACTUAL CONTACT. THEY ARE SEPARATED FROM EACH OTHER by the walls of the fetal blood vessels and the epithelial layers of the chorionic villae."

Or let me quote from Williams’ Practice of Obstetrics, Third Edition, page 133:

"The fetal blood in the vessels of the chorionic villae AT NO TIME GAINS ACCESS TO THE MATERNAL BLOOD in the intervillous space, BEING SEPARATED FROM ONE ANOTHER by the double layer of chorionic epithelium."

And from page 136 of the same recognized textbook:

"Normally there is no communication between the fetal blood and the maternal blood."

Now for the benefit of those of you who may be nurses, let me quote from a textbook which is familiar to you. Quoting from "Nurse’s Handbook of Obstetrics" by Louise Zabriskie, R.N., Fifth Edition, page 75:

"When the circulation of the blood begins in the embryo, it remains separate and distinct from that of the mother. All food and waste material which are interchanged between the embryo and the mother must pass through the blood vessel walls from one circulation to the other."

And from page 82 of the same book:

"The foetus receives its nourishment and oxygen from the mother’s blood into its own through the medium of the placenta. The fetal heart pumps blood through the arteries of the umbilical cord into the placental vessels, which, looping in and out of the uterine tissue and lying in close contact with the uterine vessels, permit a diffusion, through their walls, of waste products from child to mother and of nourishment and oxygen from mother to child. As has been said, this interchange is affected by the process of osmosis, and there is no direct mingling of the two blood currents. In other words, no maternal blood actually flows to the foetus, nor is there any direct fetal blood flow to the mother."

God's Wonderful Provision

How wonderfully God prepared for the virgin birth of His Son. When He created woman He made her so that no blood would be able to pass from her to her offspring. That blood is the result of the male. Since Adam was the federal head of the race, it is HIS BLOOD which transmits Adam's Sin. In order to produce a sinless man and yet be the son of Adam, God must provide a way whereby man would have a human body derived from Adam but have not a drop of Adam's sinful blood. Right here is the scientific biological reason for the sinlessness of the Man Christ Jesus. Some have tried to answer the question, “How could He be sinless and yet born of a woman?” by making Mary the “Immaculate Virgin.” That, however, does not answer the question of how JESUS was sinless since it is through the male that the bloodline runs.

Not only is this a scientific fact, but it is plainly taught in Scripture that Jesus partook of human flesh without Adam's blood. In Hebrews 2:14 we read:

"Forasmuch then as the children are partakers of flesh and blood. He also himself likewise took part of the same . . . . "

You will notice that the children, that is the human children, are said to be partakers of FLESH and BLOOD, and then speaking of Jesus it says that He "himself likewise took part of the same." The Word “took part” as applying to Christ is an entirely different word then “partakers” as applied to the children. In the margin of my Bible I read the word translated “took part” implies “taking part in something outside one’s self.” The Greek word for partakers is "KOYNONEHO" and means “to share fully,” so that all of Adam’s children share fully in Adam’s flesh and blood. When we read that Jesus “took part of the same” the word is "METECHO" which means to take "part" but not all. The Children take both flesh and blood of Adam, but Christ took only part, that is the flesh part, while the blood was the result of supernatural conception.

Jesus was a perfect human being after the flesh. He was of the seed of David according to the flesh, but blood is that part of a man which is the divine addition. In the creation of man, Adam’s body was made from the dust of the earth, but God breathed into his nostrils the breath of life. Since life is in the blood, this act resulted in the formation of blood in Adam’s body, but the first Adam’s blood was corrupted and sin transmitted through it to all mankind. In the last Adam and the second man, new and divine and sinless blood was produced in a body that was the seed of Adam and by this resulted in the production of.......

Divine Blood

Conception by the Holy Ghost then was the only way the Virgin Birth could be accomplished. Mary contributed the body of Jesus and He became the "seed of David according to the flesh." The Holy Spirit contributed the Blood of Jesus. It was sinless blood. It was Divine blood. It is Precious Blood for there has never been any other like it. It is......

Innocent Blood

"I have betrayed the innocent blood" Judas confessed in Matthew 27:4. Our Lord was innocent. He became like unto us in all things — SIN only excepted. Like unto us with ONE EXCEPTION and that exception was that instead of a human father He was conceived by a DIVINE FATHER. As a result biologically, He had DIVINE BLOOD, SINLESS BLOOD. Because this blood is sinless it is......

Incorruptible Blood

Sin made human blood corruptible. Soon after death, decay sets in, and it begins in the blood. That is why meat must be drained well of its blood. That is why embalmers place the embalming fluid in the blood. David said that Jesus’ body should "see no corruption." Though He was dead three days and three nights, His body did not corrupt. Because He was sinless they could not put Him to death, but instead He "laid down His life voluntarily that He might take it up again." He arose by His own power because death had no claim in HIM except the claim of others’ sin, and when that was paid.........

"Death cannot keep his prey, Jesus, my Saviour,
He tore the bars away, Jesus, My Lord.
Up from the grave He arose,
With a mighty triumph o'er His foes."

Sinner, have you received this Saviour and have you been washed in His PRECIOUS BLOOD? If not, you are still under the curse and the awful sentence of death. Why not accept HIM today and hear Him as he says:

"God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then being now JUSTIFIED BY HIS BLOOD, we shall be saved from wrath through him." (Romans 5:8-9)

The Chemistry of the Blood, Five Sermons, by Martin DeHaan, M.D.

The Chemistry of the Blood
By Martin R. DeHaan, M. D.

"The Life is In the Blood"

Sermon Five of Five

But flesh with the life thereof, which is the blood thereof, shall ye not eat. (Genesis 9:4)

The Sanctity of Blood

This is part of the very first command which God gave to man after the awful judgment of the Flood of Noah. After the wickedness of man had reached its peak in ante-diluvian days, God, in order to spare the human race from complete corruption, sent a great flood upon the earth and destroyed all men except one family which by the grace of God had still remained "Perfect in his generations." With this new family on a cleansed and renewed earth, the Lord begins a new chapter in the history of humanity. No sooner had God, however, released Noah from the Ark, than He gave him some instructions concerning his conduct, lest another judgment should fall upon them. Chief among these instructions was the commandment “EAT NO BLOOD.” "But flesh with the life thereof, which is the blood thereof, shall ye not eat." EAT NO BLOOD, says God to man as he emerges on the new earth. Is there not here more than a mere suggestion that the flood may have come in part as the result of man's disregard for the “sacredness of blood?"

We know the earth was filled with violence, and the first overt sin committed after the fall was the sin of the shedding of Abel’s innocent blood. This blood cried for vengeance from the ground. If that innocent blood called for vengeance in the Flood of Noah, shall God not also avenge the blood of those who today are dying because of the latter-day violence which is unquestionably in fulfillment of the words of our Lord when he said,

"And as it was in the days of Noe', so shall it be also in the days of the Son of man." Luke 17:26

Yes, one of these days He is coming to put an end to the reign of terror on the earth and cleanse the world, by the judgment of the tribulation of which the Flood was but a type, bringing a kingdom of peace on another renewed and cleansed earth.

Blood Is Sacred

Because life is in the blood, and not in the flesh of God's creatures, He permitted man to eat FLESH, but it must be WITHOUT BLOOD. God is very insistent on this point. In giving the national dietary and ceremonial laws to Israel He repeats the prohibition of Genesis 9:4.

But flesh with the life thereof, which is the blood thereof, shall ye not eat. (Genesis 9:4)
"Moreover ye shall eat no manner of blood, whether it be of fowl or of beast, in any of your dwellings. Whatsoever soul it be that eateth any manner of blood, even that soul shall be cut off from his people." (Leviticus 7:26-27)

The same injunction is repeated at greater length in Leviticus 17. God said, “It is sin to eat any manner of blood.” So serious was this sin that the transgressor was to be cut off from his people. Meat which had not been thoroughly drained of its blood was unfit for food, as well as all things strangled. Today, the orthodox Jew, at least, still remembers this prohibition, and will eat nothing but Kosher meat, that is, meat which is without blood and which has been slaughtered according to the law. Every kosher meat market and every bit of kosher food is evidence of the sacredness of blood.

We Are Under Grace

Now someone will say, “But we are under grace and that command was given to the Jews under the law.” That objection carries no weight. God first gave the command to NOAH and NOAH WAS NOT UNDER LAW. He lived over a thousand years before the Law of Moses was given on Mt. Sinai. More than that, after the law had been fulfilled in Christ and the age of Grace ushered in, God is careful to let us know that this rule still holds: “EAT NO BLOOD.” In the fifteenth chapter of Acts (Acts 15) we have the record of the first general church council at Jerusalem. A very vexing question had arisen in the early Church after Paul and Barnabas had taken the Gospel to the Gentiles. The Jewish members of the early Church insisted that these Gentile believers become circumcised and that they were to keep the law. A bitter controversy arose and a meeting was called in Jerusalem to decide this question. Paul and Barnabas came down from Antioch for the meeting, and after much disputing they were sent back to the Gentile Believers at Antioch with this message,

"Forasmuch as we have heard, that certain which went out from us have troubled you with words, subverting your souls, saying, Ye must be circumcised, and KEEP THE LAW; to whom we gave no such commandment." (Acts 15:24-25)

Please do notice carefully what the apostles said, “WE GAVE NO SUCH COMMANDMENT.” They denied that they ever taught that the Church was under the law or that Gentile believers had to be circumcised. Nineteen hundred years after, the Church is still vexed by these legalists who would make Jews out of us all, but the apostles said No, we are not under the law but under grace. The Christian does not keep the law because he MUST, but he serves God because he is so grateful for having been delivered from the law. Now notice the further instructions of the apostles:

For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; That ye abstain from meats offered to idols, and FROM BLOOD, AND THINGS STRANGLED, and from fornication. (Acts 15:28-29)

They were not under the law, but still they were to abstain from the eating of blood, not because they were under the law, but because of the SACREDNESS OF BLOOD, which is the life of all flesh. God gave the commandment to Noah one thousand years BEFORE the law. It held during the age of law and after the age of the Law had passed, it still holds today.

Why No Blood Now?

God’s commands are never arbitrary but always logical and reasonable. Many reasons can be found for abstaining from blood. We might mention the reasons of HEALTH and HYGIENE, but there are two reasons which stand out most prominently.

FIRST, the life is in the blood and LIFE is sacred. It was God’s special gift and the effect of His own breath. Moses tells us in Genesis, this fact,

God formed man of the dust of the ground, and breathed into his nostrils the BREATH OF LIFE ; and man became a living soul. (Genesis 2:7)

Now follow closely the Biblical argument. Since life is in the blood, all flesh is lifeless without blood. Here then is Adam formed out of the dust. Just a lump of matter without life. God breathed into his nostrils and lo, he lives. Since the LIFE IS IN THE BLOOD, it was BLOOD which God added to that body when He BREATHED INTO HIM THE BREATH OF LIFE. Adam’s body was of the earth but his blood was DIRECTLY FROM GOD. God demands that we respect this fact since it was God’s own breath which filled all flesh with blood. To eat blood, therefore, is to insult the life of God for "the life . . . is in the blood."

The Precious Blood

There is a Second and a more potent reason still. The blood was God’s only purchase price of redemption. When man sinned, something happened to his blood, for "the life . . . is in the blood." Instead of incorruptible and, therefore, deathless blood, Adam’s blood, corrupted through sin, became subject to death. To redeem this DEAD sinner, life must be again imparted. The only remedy for death is LIFE. This life is in the blood and so blood must be furnished which is sinless and incorruptible. Now none of Adam’s race could do this. For in "Adam all died." "All have sinned and come short." The angels could not furnish that blood for they are spirit beings and have neither flesh nor blood. There was only one, yes, ONLY ONE, who could furnish that blood, the virgin-born Son of God, with a human body, but sinless supernatural blood, inseminated by the Holy Ghost. In a previous message we showed scientifically that every drop of blood in an infant’s body is the contribution of the male parent, while the mother furnished all the flesh of that little body. Jesus’ body was of Mary; His blood was by the Holy Ghost. This sinless, supernatural blood was the only price of redemption God could accept, without violating the integrity of His holy nature. Death can only be banished by life. A blood transfusion must be performed and provided.

Blood Transfusions

We hear much today about blood transfusions. Many lives have been saved by this little operation. In cases of hemorrhage, and various diseases, the blood from healthy individuals is put in the veins of the suffering victim and death is cheated of its prey. Well, the greatest of all “transfusions” is performed when a poor sinner dead in trespasses and in sins is transfused by the blood of Christ the moment he believes. The only requisite is Faith in the atoning blood.

Blood Banks

We hear much, too, in these days about BLOOD BANKS. It is the name applied to a storehouse for blood taken from healthy individuals for future use on injured or sick persons. By adding certain preservatives to the blood taken from healthy individuals, it can be kept for future use in sterile containers. This preservative does not affect the potency of the blood so that it can be used at some future date. Persons are asked to come to the hospital or laboratory to donate this blood. There, this blood is taken, treated and filed away. In this way there is always an ample supply of blood for transfusion in any emergency. How wonderful the findings of science. Today, you can give your blood to save the life of some stranger a thousand miles away, a month from now.

God's Blood Bank

This is not one millionth as wonderful as what God did nineteen centuries ago. Then there was one Man who gave ALL His sinless blood on the Cross of Calvary. There a BLOOD BANK was opened and into that bank went the blood of the Lord Jesus. It suits every type, avails for everyone and is free to all who submit to its “transfusion” by the Holy Spirit. All you need to do is apply for it by FAITH. We must add chemicals to the blood in our blood banks to preserve it, and then it eventually deteriorates just the same, but no preservatives need be added to His Precious blood, for it is INCORRUPTIBLE and sinless. Not one drop of that blood was lost or wasted. It is INCORRUPTIBLE.

Forasmuch as ye know that ye were not redeemed with CORRUPTIBLE THINGS, as silver and gold. . . . But with the precious BLOOD of Christ, as of a lamb without blemish and without spot. (1 Peter 1:18-19)

That blood CANNOT PERISH. I do not know where that blood is now, but I suspect it is in heaven somewhere just as fresh and as potent as when it was shed nineteen hundred years ago. When I get to heaven I shall not be surprised to find a diamond studded, golden basin next to the throne with the very blood, the precious incorruptible blood which was shed at Calvary, and as we gaze upon it we will sing,

"Unto Him that loved us, and washed us from our sins in His own blood." (Rev 1:5)

Hallelujah for the Blood! Reader, do you know that blood is as fresh today as it ever was and will be. It cannot perish. There is a hymn which goes something like this,

"Upon the Cross His blood was spilt,
A ransom for our sins and guilt."

That is not true. Jesus’ blood was not “spilled.” Spilling is the result of an accident. The death of Christ was no accident. He laid down His life and voluntarily shed His precious blood that we might live.

Oh sinner, won't you appropriate that precious blood NOW! There is nothing else which can wash you clean from the guilt and the power of sin. Receive it today and be saved.

You believers who have been grieving over your sin, remember,

If we confess our sins, he is faithful and just to forgive us our sins, and to CLEANSE us from all unrighteousness. (1 John 1:9)

Trust Him Now

"There is a fountain filled with blood,
Drawn from Immanuel’s veins;
And sinners, plunged beneath that flood,
Lose all their guilty stains."

The following Word Document The Chemistry of the Blood by Martin DeHaan, M.D..docx is SAFE to open and copy.

Footnote

1. From a personal letter received from William Schepp of Schepp Laboratories:

M. R. DeHaan (1891 – 1965) was a successful physician in western Michigan when he obtained a degree in theology. He left his medical practice to pastor churches and then formed a Bible study ministry. Later he expanded the Bible study to radio and founded Radio Bible Class in 1938. He also began the publication of a daily devotional guide Our Daily Bread, still in circulation today. The broadcasts of a series of lessons about the blood of Christ led to the publication of a NINE CHAPTER book called The Chemistry of the Blood, still available today. You can order The Chemistry of the Blood at Amazon.com below...

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Got Questions - Mercy Seat

Mercy and Bema Seats
By Got Questions

Mercy Seat

The writer to the Hebrews talks about the arrangement of the tabernacle of the Old Testament. The tabernacle was the portable sanctuary used by the Israelites from the time of their wandering in the wilderness after the Exodus from Egypt to the building of the temple in Jerusalem (see Exodus 25-27). Within the tabernacle was the ark of the covenant which included the mercy seat (Hebrews 9:3-5 NKJV).

The ark of the covenant, the chest containing the two stone tablets inscribed with the Ten Commandments, was the most sacred object of the tabernacle and later in the temple in Jerusalem, where it was placed in an inner area called the Holy of Holies. Also within the ark were the golden pot of manna, such as was provided by God in the wilderness wanderings (Exodus 16:4) and Aaron’s almond rod (Numbers 17:1-13). On top of the ark was a lid called the mercy seat on which rested the cloud or visible symbol of the divine presence. Here God was supposed to be seated, and from this place He was supposed to dispense mercy to man when the blood of the atonement was sprinkled there.

In a manner of speaking, the mercy seat concealed the people of God from the ever-condemning judgment of the Law. Each year on the Day of Atonement, the high priest entered the Holy of Holies and sprinkled the blood of animals sacrificed for the atonement of the sins of God's people. This blood was sprinkled on the mercy seat. The point conveyed by this imagery is that it is only through the offering of blood that the condemnation of the Law could be taken away and violations of God’s laws covered.

The Greek word for “mercy seat” in Hebrews 9:5 is hilasterion, which means “that which makes expiation” or “propitiation.” It carries the idea of the removal of sin. In Ezekiel 43:14, the brazen altar of sacrifice is also called hilasterion (the propitiatory or mercy seat) because of its association with the shedding of blood for sin.

What is the significance of this? In the New Testament, Christ Himself is designated as our “propitiation.” Paul explains this in his letter to the Romans: “Being justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed” (Romans 3:24-25 NKJV). What Paul is teaching here is that Jesus is the covering for sin, as shown by these Old Testament prophetic images. By means of His death, and our response to Christ through our faith in Him, all our sins are covered. Also, whenever believers sin, we may turn to Christ who continues to be the propitiation or covering for our sins (1 John 2:1, 4:10). This ties together the Old and New Testament concepts regarding the covering of sin as exemplified by the mercy-seat of God.

Bema Seat

Romans 14:10-12 says, “For we will all stand before God’s judgment seat…so then, each of us will give an account of himself to God.” 2 Corinthians 5:10 tells us, “For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad.” The Greek word for “judgment seat” is bēma [bay'-ma], which means "judgment-seat, set [foot] on, throne."

In the context, it is clear that both scriptures are referring to Christians, not unbelievers. The judgment seat of Christ, therefore, involves believers giving an account of their lives to Christ. The judgment seat of Christ does not determine salvation; that was determined by Christ’s sacrifice on our behalf (1 John 2:2) and our faith in Him (John 3:16). All of our sins are forgiven, and we will never be condemned for them (Romans 8:1). We should not look at the judgment seat of Christ as God judging our sins, but rather as God judging our lives. We will have to give an account of ourselves.

At the judgment seat of Christ, believers are rewarded [or suffer loss] based on how faithfully they served Christ (1 Corinthians 9:4-27; 2 Timothy 2:5). [My belief is they are rewarded or suffer loss depending upon how much righteous fruit they have allowed the Holy Spirit to produce through them.]

(Comment by Charles Strong of Bible One by Charles Strong: I find it somewhat disconcerting [at least at this point in my Christian experience] that when Christians discuss the Bema [judgment seat] of Christ, they fail to realize that “loss” there will reflect the phobos (terror) of the Lord, a product reflecting His “fiery indignation” toward “His people” for their “willful sins**,” which I believe will result in a tenure [a time] in “outer darkness” [1 Corinthians 3:15; 2 Corinthians 5:10-11; Hebrews 10:26-30; Matthew 22:1-14].)
**Very few Christians today could "fall away" because of "willful sin [which has to do with apostasy]" for to fall away after this fashion requires an understanding of the Word of the Kingdom, something that very few Christians presently possess.
(Ref. If They Shall Fall Away and Sinning Willfully in this site.)

Got Questions - Bema Seat

Also see (4) The parable of the talents. and (1) The parable of the wedding feast. in this site.

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Duration of Power and Authority

As the present age (Man’s Day) has a purpose, so will the millennial age (the Lord’s Day); and the ultimate goal of all will be realized in the ages beyond. The rulers for the millennial age are being acquired during the present age; and during the millennial age these rulers will, as co-heirs with Christ, participate in the age-long work of bringing all things under subjection to Christ.

The Eternal Ages
By Arlen L. Chitwood of Lamp Broadcast

Contents:

Intro

The Tree of Life

Crowns, Rewards — Millennial or Eternal

All Things New

Intro

Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea.
Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
Then He who sat on the throne said, “Behold, I make all things new.” . . .
And He said to me, “It is done!” . . .
And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb.
In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.
And there shall be no more curse, but the throne of God and of the Lamb shall be in it, and His servants shall serve Him.
They shall see His face, and His name shall be on their foreheads.
There shall be no night there: They need no lamp nor light of the sun, for the Lord God gives them light. And they shall reign forever and ever. (Revelation 21:1-2, 5-6; 22:1-5 [5a-6a]).

Revelation chapter twenty-one (Revelation 21) moves beyond the Millennium into the eternal ages. And the first six verses provide the complete story concerning conditions at the beginning of these ages, conditions that will be brought into existence at that time and continue to exist throughout the endless ages of eternity. This is seen in the text itself, along with the manner in which the passage closes in the first part of verse six (Revelation 21:6a).

Note the words, “It is done [lit., ‘It has been done, completed, brought to pass’]” (Revelation 21:6a). These three words are the translation of one word in the Greek text, a verb in the perfect tense, indicating that the matter has been brought to completion in time past and exist during present time in a finished state.

This, for example, is the same verb tense used of Christ’s finished work at Calvary in John 19:30 (“It is finished [lit., ‘It has been finished’]”), or of the divinely finished work in man’s eternal salvation in Ephesians 2:8 (“For by grace you have been saved through faith”). In the perfect tense usage in the preceding respect, nothing can either be added or taken away from that which exists in a finished state.

The consummation of the whole of the matter throughout Man’s Day and the Lord’s Day — throughout 7,000 years — will have been brought to pass. God’s redemptive work throughout man’s 6,000-year day will be past; the Son’s 1,000-year reign will be past; and the Son will have delivered the kingdom up to His Father, that God might be “all in all [lit., ‘all things in all of these things’]” 1 Corinthians 15:24-28). And the manner in which conditions will exist in that day, seen in Revelation 21:1-5 immediately before the announcement is made that it has all been brought to pass (Revelation 21:6a), is the way in which these conditions will exist throughout the endless ages to follow.

Then, Revelation 21:9-22:5 — a parallel section of Scripture — presents the same scene from another vantage point, with numerous details added. And, rather than ending with the statement, “It is done [’It has been brought to pass’],” as seen at the end of the first of these two parallel sections (Revelation 21:6a), this second section ends with the statement, “and they shall reign forever and ever [lit., ‘and they shall reign with respect to the ages of the ages’]” (Revelation 22:5b). Viewing these two parallel sections together, redeemed man will reign throughout the endless ages of eternity, in the conditions that God will have brought to pass, as seen at the end of the first of these two parallel sections (Revelation 21:1-6a).

The New Jerusalem is extensively described in this second section (Revelation 21:9-22:5). Within this description, “the tree of life” is brought to the forefront, and the leaves of the tree are said to be for “the healing of the nations” (Revelation 22:2). And information concerning the tree of life and the healing of the nations (the Gentile nations) is placed between two statements concerning “the throne of God and of the Lamb” (Revelation 22:1, 3). Regality is seen throughout.

The Tree of Life

The “tree of life” is mentioned nine times in Scripture, in three different books — three times in Genesis (Genesis 2:9; 3:22, 24), four times in Proverbs (Proverbs 3:18; 11:30; 13:12; 15:4), and twice in the book of Revelation (Revelation 2:7; 22:2). But what was the original purpose for the tree of life (seen in Genesis), which will be realized yet future (seen in the book of Revelation)?

The tree of life was one of the numerous trees in the garden in Eden. And Adam, with Eve, was commanded to eat of all these trees, with the exception of one — the “tree of the knowledge of good and evil” (Genesis 2:9, 16-17). Adam had been created for the specific purpose of assuming the rulership over the earth, and the fruit of the tree of life was singled out as a specific provision for Adam as he exercised this rule.

An evident connection between man’s rule and his partaking of the tree of life can be seen by noting the appearance of this tree in the beginning when man was in a position to rule, the absence of this tree during the entire period when man is not in a position to rule (aside from the tree being referenced in Proverbs), and the reappearance of this tree in the book of Revelation when man will be brought back into a position to rule (cf. Genesis 1:26-28; Revelation 2:26-27). The period during which man has been barred from eating of the tree of life began following Adam’s fall, resulting in his disqualification to rule; and this period will end following the issues of the judgment seat, at which time man will once again find himself in a position to rule.

Adam, following the fall, was driven from the garden to prevent his partaking of the tree of life. Adam could not be permitted to eat of this tree in a fallen condition, for had such occurred, Adam, in a fallen state, would have realized that which fruit from this tree was meant to provide. Thus, not only did God remove Adam from the garden, but He also placed “at the east of the garden of Eden” a “cherubim . . . and a flaming sword which turned every way, to guard the way to the tree of life [to prevent fallen man from reentering the garden and partaking of this tree]” (Genesis 3:22-24).

Studying Genesis 3:22-24 apart from the context and related Scripture could lead one to believe that the purpose for the tree of life in the beginning, in Genesis, was to provide perpetuity of life for Adam in his unfallen state. However, such could not have been the case at all. “Death” did not enter into the picture until after Adam’s sin (Genesis 2:15-17; 3:6ff; cf. Romans 6:23), at which time he was barred from the tree of life.

Adam had lived in an undying state prior to his sin, as he continued to live in an antithetical dying state following his sin; and to say that the tree of life was given to Adam in his un-fallen state to provide perpetuity of life, preventing death, cannot possibly be correct. Nor could it possibly be correct to say that the tree of life would have had anything to do with providing physical life (keeping Adam alive physically) following the fall. A tree can produce only “according to its kind” (Genesis 1:11-12). In this respect, fruit from the tree of life simply could not have produced one result before man’s fall and another following man’s fall.

In Revelation 2:7, partaking of the tree of life has been promised to the overcomers from among those already possessing eternal life. Consequently, in this passage, the tree of life can have nothing whatsoever to do with perpetuity of life; and it is the same in the Genesis account when man was first brought upon the scene to rule and to reign.

The tree of life in both Genesis chapters two and three (Genesis 2; 3) and Revelation chapter two (Revelation 2) appears in a different setting entirely. The tree of life reserved for Christians in Revelation 2:7 is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam’s position in the Genesis account — created to rule and reign, in possession of an unending life, with the fruit of the tree of life at his disposal — the same thought concerning regality in connection with the tree of life would hold true. Thus, Adam in a fallen state, no longer in a position to rule, could not be allowed to eat of the tree of life, for fruit from this tree would provide “life” in relation to regality.

This whole overall thought concerning the tree of life in Scripture would have to hold true, for that which is seen relative to this tree in Revelation chapter two (Revelation 2) is drawn from that which was first seen relative to this tree in Genesis chapters two and three (Genesis 2; 3). The fruit of the tree of life was in the past (seen in the book of Genesis) and will be in the future (seen in the book of Revelation) a provision for the rulers in the kingdom. This is an evident fact that must be recognized.

And, in that coming day following the Millennium, the tree of life will be for “the healing of the nations” (Revelation 22:2). The Greek word translated “healing” is therapeia, from which the English word “therapy” is derived. This is a medical term that has to do with restorative healing. In that day, God will restore all of saved mankind to the original place that man occupied at the time of his creation. And, consequently, the whole of saved mankind, with regality in view, will have access to the tree of life.

During the preceding Messianic Era, the tree of life will have been made available to overcoming Christians (Revelation 2:7), those ruling and reigning as co-heirs with Christ. And this tree will probably be made available to certain others at this time as well, others occupying regal positions with Christ in His reign from the heavens over the earth (e.g., certain Old Testament saints, Tribulation martyrs [Matthew 8:11-12; Revelation 20:4-6]).

But following the Messianic Era, in the eternal ages, this tree is seen being made available to the nations of the earth, something that would have been completely out of place during the Millennium. And this will be an apparent end result of Israel’s evangelistic endeavors during the Millennium, along with Christ’s rule with a rod of iron during this time.

Man was created in the beginning to rule and to reign. And though only a part of saved mankind will have been brought back into a position to occupy the throne at the beginning of the Millennium (with the tree of life made available to them at this time), at the end of the Millennium the whole of saved mankind will be brought back into this position (with the tree of life made available to them at this time).

(For additional information on the tree of life in the preceding respect, refer to the appendix in the author’s book, Bible One - Arlen Chitwood's The Bride in Genesis, Appendix. Material in this appendix shows how the tree of life would have provided in the past [preceding man’s fall] and will provide yet future [following God’s redemptive work lasting six days, 6,000 years] the necessary wisdom and knowledge for man to rule and reign.)

Duration of Power and Authority

Scripture clearly teaches that the exercise of governmental power and authority by Christ and His co-heirs will not end when the 1,000-year millennial day has run its course. Rather, the exercise of such power and authority will extend into and last throughout the eternal ages beyond the Millennium. But Scripture does not teach that this rule will continue unchanged into these eternal ages. To the contrary, Scripture teaches just the opposite. The rule by Christ and His co-heirs during the ages beyond the Millennium will be quite different than their rule during the Millennium.

1) Christ’s Throne

Christ’s throne is eternal, but not as a separate entity from the Father’s throne. Conditions of this nature are millennial only (Hebrews 1:8; Revelation 3:21; 22:1, 3). Christ, with His co-heirs, will reign from His own throne until He has put “an end to all rule and all authority and power.” Then, when “all things” have been subjected to Christ (all regal powers, death rendered powerless), the kingdom will be delivered up to “God the Father,” in order that “God may be all in all [that ‘God may be all things in all of these things’]” (1 Corinthians 15:24-28).

After Christ has delivered the kingdom up to His Father, after the new heavens and the new earth have been brought into existence, and after the New Jerusalem has come down “out of heaven from God” (Revelation 21:2), Christ will assume a position on a central throne with His Father, called “the throne of God and of the Lamb” (Revelation 22:1, 3).

2) Location of Christ’s Throne

During the Millennium, Christ’s throne will be in the New Jerusalem positioned in the heavens above the present earth. During the eternal ages, “the throne of God and of the Lamb” will, likewise, be in the New Jerusalem; but the location of the New Jerusalem will be quite different. The present heavens and earth will be destroyed following the Millennium, and a new heavens and a new earth will be brought into existence.

During the eternal ages, the New Jerusalem will rest upon the new earth, and God Himself will reside therein, sitting on a throne, with His Son alongside. A rule from the heavens over the earth (millennial) will be a thing of the past, and “the throne of God and of the Lamb” will become the central point in the heavens of an eternal rule extending throughout the universe (cf. 2 Peter 3:10-13; Revelation 21:1ff).

3) Manner of Christ’s Rule

During the Millennium, Christ and His co-heirs will rule the nations with “a rod of iron”; but a rule after this fashion would be out of place during the eternal ages. During the Millennium, absolute force will be used to bring and keep the nations under subjection; but such will be unnecessary during the eternal ages. Conditions on the new earth will be quite different than millennial conditions on the present earth. There will be no more sin, death, etc. (Revelation 21:1, 3-4); and this will allow for numerous changes in the manner of the administration of governmental affairs.

Satan will be bound in the abyss during the Millennium, but at the conclusion of the Millennium he will be loosed for “a little while [‘short time’]” (Revelation 20:3). The rebellion evident among nations during the Millennium, necessitating the rule with “a rod of iron,” will be brought to a head at this time. The rebel nations will ally with Satan and under his banner march against Christ and the Jewish people in one final, vain, climactic thrust. The entire matter though will be speedily brought to an end by and through fire “from God out of heaven” (Revelation 20:7-9; cf. Ezekiel 28:18-19 [18b]).

Satan will then be cast into the lake of fire; the judgment of the unsaved dead from throughout Man’s Day will occur, and they, as well, will be cast into the lake of fire; and the time for major changes will then be at hand (Revelation 20:10-15).

It will be at this time that the kingdom will be delivered up to the Father, the present heavens and earth will pass out of existence, the new heavens and new earth will come into existence, the New Jerusalem will descend from heaven to rest upon the new earth, and the throne of God and the throne of Christ will become one throne — “the throne of God and of the Lamb.” The nations will then dwell upon the new earth, with God Himself dwelling in their midst.

(God presently rules from a place in the heavens over the entire universe. Provinces throughout the universe are governed by appointed rulers [angels] who apparently exercise their delegated power and authority from places in the heavens in relation to the provinces being ruled [e.g., Satan (an appointed provincial ruler) and his angels presently rule from a place in the heavens in relation to the earth (cf. Daniel 10:13-20; Ephesians 2:2; 3:10; 6:11-12)], and this structured rule would evidently be the same relative to provinces ruled by angels elsewhere in the universe [i.e., ruled from places in the heavens in relation to the different provinces]. It is in this manner that “the heavens do rule” [beginning with God, the supreme Ruler over all].
During the Messianic Era, Christ and His co-heirs will exercise delegated power and authority over the earth from the same sphere in which Satan and His angels presently rule [seen in the typology of Saul and David, foreshadowing Satan and Christ: ref. Bible One - Arlen Chitwood's The Time of the End, Ch. 31].
Then, during the eternal ages, the new earth will be the place in the heavens from whence universal rule will emanate [the new earth will be located in a heavenly place in relation to the entire universe, as God’s present dwelling place is located in a heavenly place in relation to the entire universe].)

Crowns, Rewards — Millennial or Eternal

Promises to Christians concerning crowns, rewards, etc. are to be realized during the millennial age rather than during the eternal ages. Many conditions surrounding proffered positions with Christ will not exist during the eternal ages, as noted in previous comments concerning differences in Christ’s reign during the Millennium and during the ages beyond.

(Note, for example, the overcomer’s promises in Revelation chapters two and three (Revelation 2; 3). That these promises are millennial only in nature is made plain by several of the promises.
In the overcomer’s promise to the church in Smyrna, it is evident that death will exist during the Millennium [Revelation 2:11; cf. Romans 8:13], but this will not be the case beyond the Millennium, during the eternal ages [Revelation 21:1, 4]. In the overcomer’s promise to the church in Thyatira, ruling with “a rod of iron” is in view [Revelation 2:26-27]. And no such scene as this exists during the present dispensation; nor will such a scene exist during the eternal ages. Then, in the overcomer’s promise to the church in Laodicea, Christ’s throne is in view. Christ is not seated on His own throne today; nor will this throne exist separate from the Father’s throne beyond the Millennium [cf. Hebrews 1:13; Revelation 3:21; 22:1, 3].
Thus, it is plain that the things seen in the overcomer’s promises in Revelation chapters two and three [Revelation 2; 3] can be realized during the Messianic Era alone. They can have nothing to do with the eternal ages beyond the Millennium.)

This, however, does not at all teach that the reign of Christ and Christians will end at the conclusion of the Millennium. This only shows that their reign during the eternal ages will be outside the scope of these overcomer’s promises and quite different than their reign during the preceding Millennium. God’s revelation to man concerns itself with “time” — 7,000 years of time — from the creation of Adam to the end of the Messianic Kingdom. Very little is revealed about that which occurred before the creation of Adam and very little is revealed about that which will occur beyond the Millennium. Scripture does reveal though that the reign of Christ and Christians will continue, and the length of this continuing reign is specifically stated to be “forever and ever [Greek: eis tous aionas ton aionon, ‘with respect to the ages of the ages,’ i.e., ‘throughout the endless ages’]” (Revelation 11:15; 22:3-5).

The activity of Christ and Christians in this continuing reign is not revealed in so many words, but Scripture does present enough information so that several observations can be made:

1) Extent of Christ’s Rule

The rule of Christ itself during the eternal ages will no longer be limited to the earth. Rather, it will extend beyond the earth (the new earth), out into the universe.

Christ will be seated upon a throne from which there will be an administration of power and authority throughout the universe — “the throne of God and of the Lamb” (Revelation 22:1, 3); and the Christians’ continuing rule “with Christ [“they shall reign”]” (Revelation 22:5) would have to be of a like nature, for the power will no longer emanate from Christ’s throne, but from the throne of God and of the Lamb. In this respect, the rule by Christ and His co-heirs over the earth during the Millennium can only be extended to a rule over worlds throughout the universe following the Millennium.

2) Millennial and Eternal Blessings

To what extent though, if any, will rewards realized by overcoming Christians during the Millennium carry over into the eternal ages beyond? The question is really unanswerable.

The wiping away of all tears at the conclusion of the Millennium and the fact that the overcomer’s promises are millennial only in nature would clearly indicate that distinctions that existed during the millennial age between overcoming and non-overcoming Christians will not exist during the eternal ages beyond the Millennium. But, to take matters beyond this point and say that no rewards exercised by overcoming Christians during the millennial age will extend over into the eternal ages following the Millennium (or have any bearing on the place which they will occupy following the Millennium) would be carrying matters beyond Scriptural grounds. Scripture simply does not deal with the matter.

And the position that man (all of saved mankind) will occupy in this universal rule is unrevealed, though, as previously seen, it appears clear that man’s rule in that day will be universal since power will emanate from “the throne of God and of the Lamb.” Possibly this rule will have to do with, or include, positions under God over provincial rulers (angels) in the multiplied billions of provinces scattered throughout the multiplied billions of galaxies comprising the physical universe. But, again, we’re not told. This is something yet to be revealed.

All Things New

The Millennium will not, as many envision, be a time of perfection. Such a state awaits the first of the endless ages beyond the Millennium. The restoration of all things will occur before the Millennium, at the end of 6,000 years of time; but all things being made new awaits the completion of the Millennium, at the end of 7,000 years of time (cf. Acts 3:21; Revelation 21:5). Only then will a perfect order exist in all of God’s creation.

Such a work, brought to pass through a rule with “a rod of iron,” anticipates the ages beyond the Millennium, in which a rule with “a rod of iron” will no longer be necessary; and the reason for man’s creation will then be realized in its fullest sense.

Man will not only realize the reason for his creation during the Millennium but also during the eternal ages beyond the Millennium. Dominion will be restricted to this earth during the Millennium, but not so during the eternal ages after the new heavens and new earth have been brought into existence. Man’s rule in that day can only extend into places throughout the multiplied billions of galaxies comprising the universe itself, and man will, in this manner, have access to the universe (something that will not be the case at all during the Millennium).

This is the clear teaching derived from Scriptures touching upon the subject.

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See 36) The Eternal Ages or The Time of the End by Arlen Chitwood, Chapter 36, both in this site.

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The Time of the End BOOK, Appendix 4 - The Second Death

“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.

The Second Death
By Arlen L. Chitwood of Lamp Broadcast

Can Christians be hurt by the Second Death?

Exactly what does it mean in Revelation 2:11 for individuals to “be hurt by” the second death?

He who overcomes shall not be hurt by the second death.

Revelation 2:11 is dealing with Christians, relative to overcoming or being overcome. And in the light of Revelation 20:4-6; 21:7-8, which deals with the same subject, Revelation 2:11 can mean only one thing:

Non-overcoming Christians are going to be “hurt by the second death,” defined in Scripture as having “their part in the lake that burns with fire and brimstone” (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 (1 Corinthians 3:12-15), this is not synonymous with Christians having a part in "the lake that burns with fire and brimstone.”

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 surrounding 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 surrounding their judgment, do the second death and the lake of fire come into view.)

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 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 of 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 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 (Revelation 1; 2; 3 ).

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 that burns with fire and brimstone” (Revelation 21:8); and having a part in the lake of fire is explained 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 “a 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 who are gathered out of Christ’s kingdom, who “offend” and “do iniquity” and are cast into a furnace of fire, can only be identified as Christians.
Also, the 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?

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 of both places has to do with either bearing fruit or not bearing fruit, which is exactly the same thing seen in the Matthew 13 parables. Or, as the matter is expressed in Revelation 2; 3, 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.

Through 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 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 which 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).

**Aside: Nike sportswear.

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A Darkness on the Outside

“Outer darkness” is simply one realm immediately outside of another realm,
called “outer darkness” by way of contrast to the “inner light.”
Those cast out are removed from a sphere associated with light
and placed outside in a sphere associated with darkness.

Following events of the judgment seat of Christ,
servants having been shown faithful and servants having been show unfaithful
will find themselves in two entirely different realms.

The one in whom the Spirit has breathed life possesses a life that can never be taken from him.

Cast Outside into Outer Darkness
By Arlen Chitwood of Lamp Broadcast

And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth. (Matthew 25:30)

Contents:

Cast Outside

Contextual Considerations

HE WENT OUT

Cast Outside

The nature of the treatment awaiting the unfaithful servant at the hands of his Lord in the parable of the talents has been completely misunderstood by numerous Christians, leading them to conclude that the Lord was dealing with an unsaved person at this point in the parable.

The Lord sharply rebuked the unfaithful servant, commanded that the talent be removed from his possession, and then commanded that he be cast into the darkness outside.

The main problem that most Christians have with the latter part of this parable is the ultimate outcome of the Lord’s dealings with His unfaithful servant — the fact that he was cast into outer darkness. “Outer darkness,” within their way of thinking, is to be equated with Hell (the final abode of the unsaved in the lake of fire). And knowing that a Christian can never be cast into Hell — for the one in whom the Spirit has breathed life possesses a life that can never be taken from him — those equating “outer darkness” with Hell are left with no recourse other than to look upon the Lord’s dealings with the unfaithful servant and the Lord’s dealings with the unsaved as synonymous.

It probably goes without saying that had the Lord treated the unfaithful servant in a somewhat less severe fashion, very few Christians reading this account would ever think about questioning the individual’s salvation, for the response of the unfaithful servant would be perfectly in line with verses such as 1 Corinthians 3:13, 15 and would have presented no indication, in their way of viewing matters, of the status of his salvation. But the Lord’s sharp rebuke, the removal of the talent from his possession, and his being cast into outer darkness constitute what many view as a sequence of events that could not possibly befall a Christian.

Such an outlook on this passage though is completely contrary to any biblical teaching on salvation by grace through faith (seeing the possession or non-possession of this salvation through man’s works, actions). Or, such an outlook on the passage, as well, ignores both the text and the context, resulting in an interpretation that, contextually, is completely contrary to that which is seen in this passage or in any other similar passage in Scripture.

And by forcing erroneous interpretations of the preceding nature on this passage, the door will have been opened for all types of erroneous interpretations in related passages of Scripture.

Just to name a few, the door will have been opened for the introduction of:

1) Erroneous views pertaining to salvation by grace through faith.
2) Erroneous views of the purpose for the present dispensation.
3) Erroneous views of the coming judgment of Christians.
4) Erroneous views of the perfect justice and righteousness of God.

Then, if introducing erroneous views of the preceding nature in different realms of biblical doctrine by and through a forced, non-contextual interpretation is not enough in and of itself, something else should be noted. Such an outlook on the parable of the talents in Matthew 25:14-30 will, as well, close the door to the correct interpretation of this complete, overall passage, the one which the Lord had in mind when He related this parable in the presence of His disciples.

Error will have fostered error and closed doors, leaving the student of Scripture adhering to erroneous systems of thought and in a position where he cannot possibly understand aright the Lord’s present and future dealings with His household servants.

A Darkness on the Outside

The expression “outer darkness” only appears three times in Scripture, and all three are found in the gospel of Matthew (Matthew 8:12; 22:13; 25:30). Luke, in his gospel, alludes to outer darkness in a parallel reference to Matthew 8:11-12 (Luke 13:28-29 ASV) but does not use the words. He simply reduces the expression to “without” (ASV).

In the Greek text, both Matthew and Luke use the compound word ekballo, which means to “cast out” (ek, “out”; ballo, “to cast”). Following the use of this word, the place into which individuals in these passages are cast is given in both gospels.

In the gospel of Matthew, the place where individuals are cast is described as “into outer darkness [lit., from the Greek text, ‘into the darkness, the outer,’ or as we would normally say in an English translation, ‘into the outer darkness’].”

(In the Greek text there are definite articles before both the noun and adjective, with the adjective following the noun — “the darkness, the outer.” In a construction of this nature, by a repetition of the article, there is an emphasis placed on the adjective, “outer.” It is not just any darkness, but a particular darkness. It is a particular place of darkness outside and contiguous to a particular place of light.)

Then, in the gospel of Luke, the place where individuals are cast is described as “without,” or “on the outside.” That is, by comparing Matthew’s account, they are cast “without,” or “on the outside” of a place of light; and this place, in the gospel of Matthew, is described as a place of darkness.

Accordingly, many Christians in that day will find themselves in the darkness outside the lighted banqueting hall (Matthew 22:9-13); and these same Christians will, as well, subsequently find themselves outside the scope of the rule and reign of the One who said, “I am the light of the world” (Matthew 8:11-12; 25:19-30; John 9:5). And the expressed thoughts by both Matthew and Luke locate this place immediately outside and contiguous to the region from which those in view are cast. Both passages refer to the same place — a particular region of darkness outside a particular region of light.

The place from which these individuals are cast is one of light. This is possibly illustrated best in Matthew chapter twenty-two (Matthew 22). In this chapter, “outer darkness” is used to describe conditions in an area immediately outside the festivities attendant a royal wedding. Such festivities in the East would normally be held at night, inside a lighted banqueting hall. On the outside there would be a darkened courtyard; and the proximity of this darkened courtyard to the lighted banqueting hall would correspond perfectly to the expression, “the outer darkness,” or “the darkness on the outside.”

A person in the banqueting hall, cast into the courtyard, would be cast out of the light into the darkness. This is the picture, and this is exactly what will occur in relation to that which is being dealt with in Matthew 8:11-12; 22:1-14; 25:14-30 — i.e., cast out of the marriage festivities and out of the kingdom which follows.

“Outer darkness” is simply one realm immediately outside of another realm, called “outer darkness” by way of contrast to the “inner light.” Those cast out are removed from a sphere associated with light and placed outside in a sphere associated with darkness.

Following events of the judgment seat of Christ, servants having been shown faithful and servants having been show unfaithful will find themselves in two entirely different realms.

Servants having been shown faithful will find themselves among those forming the bride of Christ and in a position to attend the marriage festivities. And these individuals will subsequently be positioned on the throne as co-heirs with Christ, forming the consort queen who will reign with the “King of kings, and Lord of lords.”

Servants having been shown unfaithful though will not form part of the bride; nor will they be allowed to attend the marriage festivities; nor will they be allowed to ascend the throne with Christ. Rather, they will find themselves in a place outside the realm where these activities occur.

They will be removed from the inner light (be removed from a place associated with events surrounding the marriage supper of the Lamb and the reign of Christ that follows) and be cast into the darkness outside (be cast into a place separated from events surrounding the marriage supper of the Lamb and the reign of Christ which follows).

This is the way “outer darkness” is used in Scripture; and this is the only way the expression is used. Any teaching concerning “outer darkness,” remaining true to the text, must approach the subject only from a textual and contextual fashion of this nature, recognizing the subject matter at hand.

Contextual Considerations

The gospel of Matthew outlines a sequence of events pertaining to Israel and the kingdom, which anticipate the existence of the Church, after a manner not seen in the other three gospels. The central message in the gospel of Matthew, leading up to the events surrounding Calvary, pertains to:

The offer of the kingdom of the heavens to Israel.
The rejection of the kingdom by Israel.
The removal of the kingdom from Israel.

These things, in turn, anticipate the Church subsequently being called into existence to be the recipient of that which Israel rejected.

Matthew presents God dealings with the house of Israel in relation to the kingdom of the heavens, with the house ultimately being left “desolate” because of the nation’s rejection (Matthew 23:2, 13, 38); and Matthew also anticipates God dealings with a house separate and distinct from Israel in relation to the kingdom of the heavens (Matthew 16:18-19; 21:33-43; 24:40-25:30). It is within this framework, along with individual contextual settings, that Christ’s three references to “outer darkness” are to be understood in the gospel of Matthew.

1) Matthew 8:11-12

The first appearance of “outer darkness” in Matthew’s gospel is in Matthew 8:11-12, and the text and context both have to do with the message of the kingdom. Jesus had just finished a lengthy discourse to His disciples, commonly called “The Sermon on the Mount” (Matthew 5; 6; 7), which is a connected discourse dealing with entrance into or exclusion from the kingdom of the heavens (cf. Matthew 5:1-12; 6:33; 7:13-27).

Preceding the Sermon on the Mount, the subject matter concludes in chapter four (Matthew 4) with the message concerning the kingdom. Then, the subject matter continues in chapter eight (Matthew 8), following the Sermon on the Mount, with this same message concerning the kingdom.

The message at this point actually picks up where chapter four (Matthew 4) left off — with supernatural, physical healings, and later with supernatural provision. These supernatural, physical healings appear before, in conjunction with, and after the text concerning the kingdom of the heavens and outer darkness in chapter eight (Matthew 8). Then accounts of supernatural material provisions for the people follow (e.g., Mark 6:32-44; John 2:1-11).

These miraculous works of Christ among the Jewish people were signs having to do with “the kingdom” (cf. Isaiah 35:1ff; Matthew 4:23-25; 25; 10:5-8; 11:2-5). They constituted the credentials of the messengers of the gospel of the kingdom and pointed to that which Israel could have — supernatural healing (for both the people and the land [cf. 2 Chronicles 7:14; Isaiah 1:4-9]), supernatural provision, and the restoration of the theocracy — if the nation would repent. It is within a contextual setting such as this that “outer darkness” first appears in the gospel of Matthew.

Actually, the subject arose after a Roman centurion expressed faith that Christ could heal his servant (who was sick at home) by just speaking the word. Christ used the faith exhibited by this Gentile to illustrate a contrasting lack of faith exhibited by those in Israel. Christ said that He had “not found so great faith, no, not in Israel” (Matthew 8:10). He then spoke of a day when many would come “from east and west” and “sit down with Abraham, Isaac, and Jacob in the kingdom of the heavens.”

That is, a separate and distinct group of individuals, taken mainly from the Gentiles, would exhibit faith on the same order as this centurion and enter into the heavenly sphere of the kingdom. But those to whom this heavenly sphere of the kingdom naturally belonged, because of their lack of faith, would be excluded. The “sons of the kingdom [those forming the nation of Israel]” would be “cast out” (Matthew 8:11-12).

The entire scene anticipated Matthew 21:43 where the heavenly portion of the kingdom was taken from Israel in view of a separate and distinct group ultimately occupying that which did not naturally belong to them.

This group would be comprised of those who, at that time, were aliens, without hope, and without God (i.e., Gentiles). But “in Christ Jesus” these conditions would change. They would be “brought near by the blood of Christ.” And, by and through the immersion in the Spirit, those having been “brought near by the blood of Christ” would become new creations “in Christ,” part of the one new man, who is “neither Jew nor Greek [‘Gentile’].” Then, by being “in Christ” (who is Abraham’s Seed), they, by and through this positional standing, would become “Abraham’s seed, and heirs according to the promise [the heavenly portion of the promise given to Abraham and his progeny, which was taken from Israel]” (2 Corinthians 5:17; Galatians 3:17-18, 26-29; Ephesians 2:12-15; cf. Genesis 22:17-18).

2) Matthew 22:1-14

The second appearance of “outer darkness” in the gospel of Matthew is in the parable of the marriage festival in chapter twenty-two (Matthew 22). The contextual usage in this passage is in association with the kingdom of the heavens and the activities attendant a royal wedding.

Contextually, the “king” and His “son” (Matthew 22:2) can only be identified as God the Father and God the Son. The “servants” and “other servants” (Matthew 22:3-4) sent “to call those who were invited [Israel]” would refer to the ministries of the prophets.

This offer, however, was spurned, and the messengers were ill-treated. Then, last of all, God sent His Son — with John as His forerunner — saying, “They will respect [KJV: ‘reverence’] my son” (ref. previous parable [Matthew 21:33-39]). But, although God had stated that they would respect His Son, all things that the Jewish people would do were known to Him from the beginning; and this, as foretold, was not to happen.

Jesus, near the conclusion of His earthly ministry, rode into Jerusalem astride an ass, presenting Himself as Israel’s King in fulfillment of the prophecy in Zechariah 9:9 (Matthew 21:1-11). And He, too, was rejected, culminating in His crucifixion and death (cf. Matthew 21:37-39; 22:1-6; 23:1-36).

The rejection and impending crucifixion of God’s Son was the final blow. The kingdom was then taken from Israel and extended to a separate and distinct nation (cf. Matthew 21:40-46; 22:8-10; 1 Peter 2:9-10). And, though God used this new nation — the one new man “in Christ” — to re-offer the kingdom to Israel (seen in the book of Acts), rejection on Israel’s part continued (with the re-offer of the kingdom being withdrawn about 62 A.D., at the time of Paul’s announcement in Acts 28:28).

Individuals comprising this new nation are synonymous with those from the “east and west” in Matthew 8:11 and those out in “the highways” in Matthew 22:10. And unbelief on Israel’s part, followed by others being brought in to be the recipients of that which naturally belonged to Israel, leads up to the mention of “outer darkness” in both passages.

At this point though there is a difference in the two passages. Outer darkness in Matthew 8:12 is reserved for “the sons of the kingdom [a reference to Israel in this text],” but outer darkness in Matthew 22:13 is reserved for an individual appearing at the marriage festivities attendant the wedding of God’s Son. He appeared without the proper attire required for entrance into these festivities. He appeared without a wedding garment (ref. Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 13).

Israel had previously been mentioned in verses three through seven (Matthew 22:3-7), with the man appearing without a wedding garment being identified with those called after the kingdom had been taken from Israel (cf. Matthew 22:8-10, 14). This man would, thus, be among those from the “east and west” in Matthew 8:11 or those found in “the highways” in Matthew 8:10.

To reconcile that which is taught in these two passages, bear in mind that at the time of Mat. 8:11-12 the kingdom of the heavens had not yet been taken from Israel; but Matthew 22:1-14 was given at a time following the announcement concerning the removal of the heavenly portion of the kingdom from Israel, with the anticipated offer of the kingdom being extended to another group (Matthew 21:33-43).

In both passages it is the recipients of the offer of the kingdom of the heavens who find themselves associated with the place called “outer darkness.” In Matthew chapter eight (Matthew 8), the offer of the kingdom of the heavens was open to Israel alone, even though the allusion was made to others being brought into this kingdom. But at the time of the events in Matthew chapter twenty-two (Matthew 22), the announcement had previously been made concerning this part of the kingdom being taken from Israel; and now the new recipient of the proffered kingdom was in view (though this new recipient — the one new man “in Christ” [1 Peter 2:9-11] — was yet to be brought into existence [Matthew 16:18]).

Thus, “outer darkness” is used the same way in both passages. It is used in association with those to whom the offer of the kingdom of the heavens was then being extended.

3) Matthew 25:14-30

The third appearance of “outer darkness” in Matthew’s gospel is in a tripartite connected discourse that deals with the Jews, the Christians, and the Gentiles — the Olivet Discourse. The inception of Christianity awaited a future date at this time; but the discourse, given following Christ’s statement that He would build His Church and following the removal of the kingdom of the heavens from Israel, anticipated the one new man “in Christ” being brought into existence (Matthew 16:18-19; 21:33-43; cf. Ephesians 2:12-15).

To place the third appearance of outer darkness in Matthew’s gospel in its proper perspective, note a succinct review of the Olivet Discourse over the next several pages, with a particular emphasis on the Christian section of the discourse:

The first part of the discourse (Matthew 24:4-39) deals exclusively with events pertaining to Israel during the coming Tribulation and with the return of the nation’s Messiah at the conclusion of the Tribulation. Israel had rejected the offer of the kingdom of the heavens, and now the nation must pass through the Tribulation and await her Messiah “in the way of Your judgments” (Isaiah 26:8).
The second part of the discourse (Matthew 24:40-25:30) deals with the new recipients of the offer of the kingdom of the heavens. The emphasis throughout this section is upon present faithfulness in view of a future time of reckoning, anticipating the kingdom.
The third part of the discourse (Matthew 25:31-46) deals with judgment upon living, saved Gentiles following Christ’s return at the conclusion of the Tribulation. These would be Gentiles saved mainly under the ministry of the 144,000 of Revelation 7; 14 (cf. Matthew 25:31-46; Revelation 6:9-11; 7:9-17; 20:4-6), who proclaim the “gospel of the kingdom” to the ends of the earth during the last half of the Tribulation (cf. Matthew 24:13-14; Revelation 12:5, 17).

In this fashion, the three sections of the Olivet Discourse reveal God’s dealings with the three segments of mankind — Jew, Christian, and Gentile — either during and/or at the conclusion of the present dispensation.

In the Jewish section of this discourse (Matthew 24:4-39), God’s dealings with Israel are restricted to the time during and immediately following the coming Tribulation. The reason for this is very simple: Israel has been set aside during the present time while God removes from the Gentiles “a people for His name” (Acts 15:14). The time when God will deal with Israel once again awaits the completion of His purpose for the present dispensation. This is the reason why the Jewish section of the Olivet Discourse begins with Israel in the Tribulation. This section begins at the point where God resumes His dealings with Israel once again.
In the Christian section of this discourse (Matthew 24:40-25:30), unlike the Jewish section, God does deal with a people during the present time — a time preceding the Tribulation. And those with whom God is presently dealing are the recipients of the offer of the kingdom of the heavens following Israel’s rejection of this offer, which is exactly what is in view in this section of the Olivet Discourse.
In the Gentile section of this discourse (Matthew 25:31-46), only the Gentiles are in view. God, at that time in the future when these events occur, will have completed His dealings with Israel and the Church.

God will complete His dispensational dealings with Christians first (which includes judgment); and this will be followed by God completing His dispensational dealings with Israel (which includes judgment). Then, God will deal with saved Gentiles coming out of the Tribulation in judgment, immediately prior to His 1,000-year reign over the earth (which will be 1,000 years of judging — ruling the nations with “a rod of iron”).

With the whole of the Olivet Discourse succinctly summarized in the preceding manner, note where the third and last mention of outer darkness in the gospel of Matthew is seen. This third and last mention of “outer darkness” lies at the end of the parable of the talents, which concludes the Christian section of the Olivet Discourse. However, “outer darkness” is not restricted to the parable of the talents in this section. The parables of one taken, another left (Matthew 24:40-44), the Householder and His servant (Matthew 24:45-51), the ten virgins (Matthew 25:1-13), and the talents (Matthew 25:14-30) are interrelated after such a fashion that the expression “outer darkness” must be looked upon as applicable in parallel passages in all four.

Four parables follow the parable of the fig tree and comments concerning the “days of Noah” (the parable of the fig tree [Matthew 21:19-21; 24:32] and the days of Noah [Matthew 24:37-38] have to do with Israel and the nations during the Tribulation, not today). And the main thought throughout this entire section of Scripture (the parable of the fig tree, the days of Noah, and the four subsequent parables) centers on the due season, watchfulness, and readiness for the Lord’s return, introduced in the parable of the fig tree and comments concerning the days of Noah (the two passages that set the tone for the four parables that follow (one taken, another left [Matthew 24:40-44], the Householder and His servant [Matthew 24:45-51], the ten virgins [Matthew 25:1-13], and the talents [Matthew 25:14-30]).

In the parable about one taken, another left (Matthew 24:40-44), watchfulness, having to do with faithfulness, resulted in the person being ready for the Lord’s return; and this, in turn, resulted in corresponding positive action by the Lord when He did return. But un-watchfulness, having to do with unfaithfulness, resulted in the person not being ready for the Lord’s return; and this, in turn, resulted in corresponding negative action by the Lord when He did return.

And though Christians will not see the days referred to by the parable of the fig tree and the days of Noah, they can see signs on every hand, having to do with both, that the world is rapidly approaching that time referred to by the prophets and these verses in Matthew’s gospel. A remnant of Jews is back in the land (resulting from a Zionistic movement), existing as a recognized nation among nations; and sexual promiscuity, as portended by Noah’s day, has become rampant in our day (though not an open participation of angels in the matter; such awaits the days of the coming Tribulation [both heterosexual and homosexual, for that which occurred during the days of Lot are to mark this time as well]).

Then in the parable of the Householder and His servant, the thought drawn from that which has preceded centers on faithfulness in dispensing “food [KJV: ‘meat’] in due season.” If the servant remains faithful, he will be made ruler over all the Lord’s goods; but if the servant becomes unfaithful, he will be “cut . . . in two” and be appointed “his portion with the hypocrites.”

(Note that by comparing Matthew 24:45-51 with the parallel section in Luke 12:42-46, it is clear that only one servant is in view throughout. The servant either remains faithful or he becomes unfaithful.)

The parable of the ten virgins immediately following begins with the word “Then,” pointing back to the parable of the Householder and His servant. The parable of the ten virgins covers the same subject matter, providing additional information from a different perspective; and this parable concludes in a similar fashion by showing that which awaits both those who are ready and those who are not ready at the time of the Lord’s return.

The parable of the talents, immediately following the parable of the ten virgins, is introduced in the Greek text by the words Hosper gar (“For just as”); and these two introductory words tell the reader that the parable about to follow is just like the parable that has preceded it. In a respect, these two words tell the reader that an explanatory parable for the parable of the ten virgins (and the two parables preceding the parable of the ten virgins as well) is about to be given.

Verse fourteen (Matthew 25:14), introducing the parable of the talents, should literally read,

For it [referring back to the parable of the ten virgins, and, consequently, the parables of the Householder and His servant and one taken, another left] is just as a man travelling into a far country, who called his own servants, and delivered unto them his goods.

The parables, “one taken, another left,” “the Householder and His servant,” “the ten virgins,” and “the talents” ALL center on the same basic issue. ALL present different facets of exactly the same thing.

(Note that “a parable,” by its own definition — from the meaning of the word itself [from the compound Greek word parabole (para, “alongside”; bole, “to cast”)] — is simply one truth placed alongside of a previous truth to help explain the previous truth [i.e., a truth cast alongside (which would necessitate a previous truth)].
In the parable of the talents, a truth is placed alongside of a previous truth [in this case, the parable of the ten virgins, along with the two parables preceding the parable of the ten virgins (since all deal with the same basic issue)]. And the truth being placed alongside [the parable of the talents] is being given to help explain [provide additional light for] that which Christ had previously stated in the preceding three parables.)

In the parable about one taken, another left, the thought from the Greek text regarding the English translation, “one will be taken and the other left” (Matthew 24:40-41) should be understood in the sense of “one shall be received alongside [alongside the Lord], and the other turned away [turned away from the Lord].” The two verbs used in the Greek text are: paralambano and aphiemi.

Paralambano is a compound word, meaning “to take alongside, “to receive alongside” (para, “alongside”; lambano, “to take,” “to receive”); and aphiemi means “to send away,” “to turn away.”

The entire scene is judgmental, as evident from the succeeding three parables — all dealing with different facets of the same thing. In the parable, comparing it with the other parables, faithfulness resulted in a position alongside the Lord, but unfaithfulness resulted in the forfeiture of this position.

(The rapture is seen only indirectly in this parable or in any one of the three succeeding parables. Thoughts in these parables have to do with events preceding the rapture and events following the rapture, not with the rapture itself per se.)

In the parable of the Householder and His servant, faithfulness would result in the servant being positioned as ruler over all the Lord’s goods, but unfaithfulness would result in the servant (the same servant) being assigned a place with the hypocrites.

In the parable of the ten virgins, the faithful servants (wise virgins) were allowed to enter into the marriage festivities, but the unfaithful servants (foolish virgins) were excluded from these festivities.

And in the parable of the talents, the faithful servants were allowed to enter into “the joy” of their Lord, but the unfaithful servant was cast into the darkness outside (i.e., cast into a place of darkness outside Christ’s “joy,” having to do with the things surrounding His reign over the earth, which would include the preceding marriage festivities [cf. Luke 19:16-19; Hebrews 12:1-2]).

Understanding the interrelationship between these parables and comparing them with the parable of the marriage festival in chapter twenty-two (Matthew 22), it becomes clear that “outer darkness” is associated with all four. This is the place where the unfaithful servants found themselves in all of the parables, even though the expression is used only in the parable of the talents. One parable describes the place, and all four describe conditions in this place — whether in a place outside the marriage festivities or outside Christ’s subsequent reign.

Comparing the parable of the Householder and His servant with the parable of the talents, note that positions of rulership are in view in both parables. Only the faithful will be apportioned these positions. The unfaithful will not only be denied positions in the kingdom but they will be apportioned their place “with the hypocrites,” where there will be “weeping and gnashing of teeth [an Eastern expression signifying deep grief]” (Matthew 24:51; 25:30 ASV); and this place is referred to as “the outer darkness” (ASV) in the latter parable.

(Note the same expression in Matthew 22:13 in connection with “the outer darkness” [cf. also Matthew 8:12]. Also note that the unfaithful among the ten virgins were excluded from the marriage festivities [Matthew 25:10-12], as was the man without a wedding garment [who was bound and cast into “the outer darkness”] in Matthew 22:11-13.)

HE WENT OUT …

But Peter followed Him at a distance to the high priest’s courtyard . . .
Now Peter sat outside in the courtyard. And a servant girl came to him, saying, “You also were with Jesus of Galilee.”
But he denied it before them all, saying, “I do not know what you are saying.”. . .
But again he denied with an oath, “I do not know the Man!”. . .
Then he began to curse and swear, saying, “I do not know the Man!” Immediately a rooster crowed.
And Peter remembered the word of Jesus who had said to him, “Before the rooster crows, you will deny Me three times.” So he went out and wept bitterly. (Matthew 26:58, 69-70, 72, 74-75)
And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. . . .
If we endure [‘patiently endure’], we shall also reign with Him. If we deny Him, He also will deny us. (2 Timothy 2:5, 12)

Possibly the best illustration given in Scripture showing the downward path that is possible for a Christian to take, ultimately leading into the place of darkness outside the light, is the recorded actions of the apostle Peter immediately preceding Christ’s crucifixion.

Christ had informed His disciples that all of them would “made to stumble [KJV: ‘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 was brought into the condition in which he found himself at this time (Matthew 26:31-75).

(The words “made to stumble/offended [Greek: skandalizo]” in Matthew 26:31 has to do with something causing opposition, 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.”
Apostasia, a compound word, simply means, “to stand away from.” The word stasis means “to stand”; and the preposition apo, prefixed to the word, means, “from.” Thus, apostasia has to do with standing away from something else [e.g., standing away from a previously held position, belief, etc.].
The disciples — and particularly Peter — in this respect, because of opposition, apostatized. That is, they stood away from the position that they had previously held with Christ, which is exactly what Christ alluded to in Matthew 26:31ff.)

Step One: Peter would not accept Christ’s statement concerning that which the disciples were about to do, as he, on a previous occasion, had not accepted Christ’s statement and had to be rebuked by the Lord (Matthew 16:21-23). Peter then made his boast that he would never allow opposition to bring about a falling away (cf. James 4:13-15); and in response to Christ’s subsequent statement that he would deny Him three times that very night, Peter responded, “Even if I have to die with You, I will not deny You”; and the other disciples responded likewise. But during the next few hours, not only would Peter deny Christ “three times,” but “all the disciples” would forsake Him and flee (Matthew 26:33-35, 56).

Step Two: In this boast by Peter and the disciples, a double negative is used in the Greek text, both in verse thirty-three (Matthew 26:33) relative to not allowing opposition to bring about a falling away and in verse thirty-five (Matthew 26:35) relative to denying Christ. The use of a double negative in the Greek text (quite common in the Greek New Testament) is for emphasis, making the thought of “never” or “not” very emphatic. An English translation should be worded after a fashion to show this.

For example:

Peter answered and said to Him, “Even if all are made to stumble because of You, I will never be made to stumble.” . . .
Peter said to Him, “Even if I have to die with You, I will not deny You.” And so said all the disciples. (Matthew 26:33, 35)

Christ then took Peter, James, and John, separate from the other disciples, into a particular place in the Garden of Gethsemane. Once in this place, He told them, “My soul is exceedingly sorrowful, even to death. Stay 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 not “enter 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 human means, to accomplish his previous boast.

Any battle in which the disciples found themselves engaged was to be spiritual, and it is exactly the same for disciples today. But Peter sought to force his will on others through physical means (the day when Christ will take the scepter and “strike through kings” was future at that time, and it remains future today [Psalm 110:1ff; cf. Psalm 2:1ff]. In this respect, Peter’s actions were completely out of place, as similar actions by Christians would be today).

(Christians can exert far more power through prayer than through any fleshly means possible. In fact, the chasm separating the two is as far as the East is from the West. One has to do with accessing divine, infinite power; the other has to do with accessing humanistic, finite power.)

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, restoring his ear (John 18:10; Matthew 26:47-55; Luke 22:50-51).

Step Four: Then the actions of Peter and the other disciples continued accordingly. The man of flesh had gained the ascendancy, and the disciples were now doing exactly what they had previously stated would not occur. Though having previously boasted of that which they would do, the disciples were found sleeping when they should have been watching and praying; and Peter had resorted to the arm of flesh, as he sought to carry out his previous boast. And this was followed by all the disciples doing exactly what they had previously stated would not occur:

Then all the disciples forsook Him and fled. (Matthew 26:56b; cf. Matthew 26:35)

Step Five: Peter then began to follow Christ “at a distance [KJV: ‘afar off’ ].” He had taken the sword, and it was about to result in his ruin. He had resorted to the arm 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 that had been his in Christ’s inner circle, along 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 “at a distance,” 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 to “the Praetorium [KJV: ‘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) points to Christ fixing His eyes upon Peter in an intently searching manner. Peter came under the Lord’s scrutiny for his actions, causing him to remember that which had previously occurred. Peter then “went out and wept bitterly” (Luke 22:62).

(The scene can only be judgmental in nature, portraying that future day when Christ, with “eyes as a flame of fire,” will judge those who are His, as they stand in His presence [cf. Revelation 1:14].)

Peter, because of his past actions, following Christ’s intently searching look, found himself outside, weeping bitterly. And the whole of the matter surrounding Peter presents the whole of the matter surrounding unfaithful Christians and outer darkness.

Peter, because of his actions, following Christ’s intently searching look, found himself in a place comparable to the place that Scripture describes as “the outer darkness,” where there is “weeping and gnashing of teeth” (cf. Matthew 8:12; 22:13; 24:51; 25:30 ASV)

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Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 21 in Word making it easy to copy and print.

Prophecy on Mount Olivet by Arlen Chitwood, Ch. 21

The following Word Document is SAFE to open and copy: Cast Outside into Outer Darkness by Arlen L. Chitwood.docx.

Also a pamphlet on the subject: Lamp Broadcast - The Outer Darkness, Where Is It, Who Will Be Cast Therein, By Arlen L. Chitwood.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.

To website CONTENTS Page.

The natural body, which man began with and which man still has,
is a body of flesh, blood, and bones.
When Christ relinquished His life on Calvary, lit., “he breathed out.”
This is exactly what happens at the time of death to anyone today. We all have natural bodies,
the same type body which Christ had at the time He breathed out.

The Jewish people will be raised in natural bodies of flesh, blood, and bones
and possess bodies of this nature not only throughout the Millennium,
but throughout the following eternal ages as well.

The Church, at the Rapture, will receive Spiritual bodies.

Bodies, Natural and Spiritual
By Arlen Chitwood of Lamp Broadcast

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Pat, I really don’t understand why you would have a question of the nature you have. [1] It seems that you see God beginning with man after a fashion which you can’t seem to understand Him continuing after (i.e., creating man a natural being but not continuing forever with man in that respect). But all of that is immaterial, for what the Word has to say is the only thing of the moment, and maybe I can give you some thoughts along these lines.

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The natural body, which man began with and which man still has, is a body of flesh, blood, and bones. Comparing Genesis 2:7 and Leviticus 17:11, there would be an evident relationship between “life” connected with breath and “life” connected with blood. From a natural standpoint, which is what we are talking about, the connection would be evident.

Imparting “life” occurs through breath, as seen in Genesis 2:7; or, on the other hand, terminating life occurs through an opposite act relative to breath (the removal of breath; i.e., expire, which comes mainly from Latin (though Greek would be the same), meaning “out breath,” as inspire means “in breath” [compound words, with the prepositions ek (“out”) or en (“in”) prefixed to the same noun (spiritus, Gk., pneuma or pneo), meaning “spirit,” “breath”]).

For example, on “expire,” when Christ relinquished His life on Calvary, lit., “he breathed out” (the Greek text in Mark 15:37, ekpneo [a compound word — ek means “out,” and pneo means “breath”]).

And the preceding is exactly what happens at the time of death to anyone today in a natural body, the type body which Christ had at the time He breathed out.

But does death occur the instant a man breathes out?

For Christ, it evidently did, for the blood could only have remained unaffected by the absence of breath, for it was the blood of God.

With the natural man though, death may not be that instantaneous. Without breath, the blood would immediately begin to be affected. The oxygen supply would be cut off, and there would no longer be life in connection with the blood within a very short time.

This is why skin-tone begins to change almost immediately when a person stops breathing. The oxygen supply is cut off from the blood; and without that seen in Genesis 2:7, that seen in Leviticus 17:11 can’t continue.

And that would show the connection between these two verses.

Adam was created lifeless. Then, God’s breath evidently produced life through allowing oxygen to be carried to the blood. Thus, there is an inseparable connection with “life” in connection with breath and blood in the natural body.

When you get into the spiritual body, of course, the matter is different.

The word for “spirit” is pneuma, which can also mean “breath” (pneuma is derived from pneo, which, as previously shown, means “breath”). Thus, life in the spiritual body is connected entirely with breath, not with both breath and blood.

But going beyond that explanation, suppose we wait and see.

Now, the Jewish people will be raised in natural bodies of flesh, blood, and bones and possess bodies of this nature not only throughout the Millennium but throughout the following eternal ages as well.

That is plain from Luke 1:33.

Christ is going to “reign over the house of Jacob forever.” Jacob is the natural man (as opposed to Israel, the spiritual man), and the word “forever” is a translation of the Greek eis tous aionas, “with respect to the ages.” The word aion (age) is plural here, referring to ages without end in this text (evident from the remainder of the verse).

With that in mind, I’m going to present a side-note on something a little different since we are on the subject.

The Word was given entirely through Jewish writers, descendants of Abraham, Isaac, and Jacob.

Now, let me present you with a problem, though it is no problem if looking at the matter correctly.

All of the O.T. was written by those of the old creation in Jacob, but not so with the N.T. The N.T. was written by those of the new creation in Christ, individuals who had, in a respect, relinquished their national identities. They were seen as part of a separate creation from either the Jew or the Gentile (1 Corinthians 10:32).

So, if a writer of a book in the N.T. was no longer seen as a Jew in the preceding respect, how could he occupy a position among those in Roman 3 to whom were committed the oracles of God? He had to occupy this position, be a Jew, else God could not have revealed His Word through that person. If God did reveal His Word through someone not a Jew, He would be acting contrary to His revealed Word — an impossibility.

Then, to view the matter in a different manner, suppose the new creation in Christ had been a Gentile rather than a Jew. He would have been a new creation in Christ where there was neither Jew nor Gentile… Would he not have been as qualified to deal with the oracles of God — i.e., God revealing His Word through this individual — as the a new creation in Christ taken from the old creation in Jacob? After all, both would be seen as part of the one new man, in which no distinction existed between Jew and Gentile.

Want to work on it awhile? Or, do you already know the answer?

The answer is in Psalm 147:19-20, along with properly understanding what is involved in the new creation in Christ in 2 Corinthians 5:17 and Ephesians 2:15. “He sheweth His Word unto Jacob…” Jacob is the natural man, which doesn’t and can’t change when a person becomes a new creation in Christ.

This positional standing in Christ has nothing to do with the natural man, whether Jew or Gentile. This is why Paul, following his conversion, could refer to himself as an “Israelite” (Romans 11:1; 2 Corinthians 11:22), a “Jew” (Acts 21:39; 22:3), or an “Hebrew” (2 Corinthians 11:22; Philippians 3:5). Thus, though a new creation in Christ, Paul still held the required position to handle the oracles of God.

A Gentile, though a new creation in Christ, doesn’t hold the required position to handle the oracles of God. He has no connection with Jacob. And the Word in Psalm 147:20 specifically states that God has not dealt with any Gentile after this fashion.

Thus, there is no need for all the research that sometimes goes into trying to prove or disprove whether Luke was a Gentile or a Jew. Psalm 147:19-20, along with Romans 3:1ff, does it for anyone who wants to read and believe it.

[1] (Note: The question was "How can the Old Testament saints have resurrected bodies animated by Adam's blood he had prior to his fall?" Although the question was a dumb one, Arlen clarified some issues by presenting an excellent commentary. I was confusing 'natural man' with 'natural body', a puddin' head mistake.)

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See “Resurrected Bodies” and “Bodies of the Resurrection” and Resurrections Chart! in this site.

The following Word Document is SAFE to open and copy: Bodies, Natural and Spiritual by Arlen Chitwood.docx

To website CONTENTS Page.

The salvation of the soul is one of the most misunderstood subjects in Scripture. And it is misunderstood because of the way most Christians view salvation.

Tripartite Scripture Passages
By Charles Strong of Bible One

Following is a list of New Testament passages that clearly indicate that man, who unquestionably has a body, also possesses both a spirit (Greek: pneuma) and a soul (Greek: psuche).

(Added: G4151 pneuma [noo'-mah] ghost, life, spirit, mind. G5590 psuchē [soo-kay'] heart, life, mind, soul.)

Matthew 11:29
Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls (psuche).

Matthew 26:41
Watch and pray, lest you enter into temptation. The spirit (pneuma) indeed is willing, but the flesh is weak. (cf. Mark 14:38)

Mark 8:34-38
When He had called the people to Himself, with His disciples also, He said to them, “Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life (psuche) will lose it, but whoever loses his life (psuche) for My sake and the gospel’s will save it. For what will it profit a man if he gains the whole world, and loses his own soul (psuche)? Or what will a man give in exchange for his soul (psuche)? For whoever is ashamed of Me and My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed when He comes in the glory of His Father with the holy angels.” (cf. Matthew 16:24-26; Luke 9:23-26; 17:33)

Luke 1:47
And my spirit (pneuma) has rejoiced in God my Savior.

Luke 23:46
And when Jesus had cried out with a loud voice, He said, “Father, into Your hands I commit My spirit (pneuma).” Having said this, He breathed His last. (cf. Psalm 31:5; Acts 7:59)

Acts 7:59
And they stoned Stephen as he was calling on God and saying, “Lord Jesus, receive my spirit (pneuma).” (cf. Psalm 31:5)

1 Corinthians 2:11
For what man knows the things of a man except the spirit (pneuma) of the man which is in him? Even so no one knows the things of God except the Spirit of God. (cf. Proverbs 20:27)

1 Corinthians 5:5
deliver such a one to Satan for the destruction of the flesh, that his spirit (pneuma) may be saved in the day of the Lord Jesus.

1 Corinthians 6:20
For you were bought at a price; therefore glorify God in your body and in your spirit (pneuma), which are God’s.

1 Thessalonians 5:23
Now may the God of peace Himself sanctify you completely; and may your whole spirit (pneuma), soul (psuche), and body be preserved blameless at the coming of our Lord Jesus Christ.

Hebrews 4:12
For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul (psuche) and spirit (pneuma), and of joints and marrow, and is a discerner of the thoughts and intents of the heart.

Hebrews 10:39
But we are not of those who draw back to perdition, but of those who believe to the saving of the soul (psuche).

James 1:21
Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls (psuche).

James 2:26
For as the body without the spirit (pneuma) is dead, so faith without works is dead also.

James 5:19-20
Brethren, if anyone among you wanders from the truth, and someone turns him back, let him know that he who turns a sinner from the error of his way will save a soul (psuche) from death and cover a multitude of sins.

1 Peter 1:3-9
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 in heaven for you, who are kept by the power of God through faith for salvation ready to be revealed in the last time. In this you greatly rejoice, though now for a little while, if need be, you have been grieved by various trials, that the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation 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 of your faith — the salvation of your souls (psuche).

1 Peter 1:22
Since you have purified your souls (psuche) in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart.

1 Peter 4:19
Therefore let those who suffer according to the will of God commit their souls (psuche) to Him in doing good, as to a faithful Creator.

Conclusion

The following is the "Foreword" of Salvation of the Soul:

The salvation of the soul is one of the most misunderstood subjects in Scripture. And it is misunderstood because of the way most Christians view salvation.

Contrary to common belief, the salvation of the soul has nothing to do with man’s eternal destiny. Biblical teachings surrounding eternal salvation are always related to the spiritual part of man, never the soulical, and are centered in one realm alone — in Christ’s finished work at Calvary.

And the salvation message, having to do with Christ’s finished work at Calvary and one’s eternal destiny, is very simple: “Believe on the Lord Jesus Christ, and you will be saved [made possible through that which Christ has done on man’s behalf] . . .” (Acts 16:31).

But the salvation of the soul is dealt with after an entirely different fashion in Scripture. Rather than Christ’s past work at Calvary being in view, His present work as High Priest is in view; and rather than the unsaved being in view, only Christians are in view.

Christ is presently performing a work as High Priest, on the basis of His shed blood on the mercy seat, to effect a cleansing from sin for the kingdom of priests that He is about to bring forth. And Christ’s present work in this respect relates to Christians and to the saving of the soul.

Scripture deals with the salvation of the soul in relation to the present faithfulness of Christians, and this salvation will be realized only at the end of one’s faith (1 Peter 1:9). And a realization of this salvation is associated with rewards, Christ’s return, and His kingdom (cf. Matthew 16:24-17:5; Hebrews 10:35-39).

“Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls [the souls of Christians, those who have ‘passed from death unto life,’ the only ones in a position to received ‘the implanted Word’]” (James 1:21).

Christians talk about soul-winning in connection with the unsaved. And soul-winning conferences are held with this same end in view. But this is not the way Scripture deals with soul-winning at all.

Soul-winning, as seen in Scripture, has to do with reaching those who already possess eternal life (those who have a redeemed spirit, those who have “passed from death unto life”), not with reaching those who are still “dead in trespasses and sins.” Soul-winning, rather than having to do with the free gift of eternal life, has to do with the faithfulness of the saved (resulting in works), a just recompense of reward, and life in the coming kingdom of Christ.

Soul-winning is reaching Christians with the Word of the Kingdom, reaching those who have already believed on the Lord Jesus Christ with the message concerning the purpose for their salvation.

(End of Foreword of Salvation of the Soul.)

In this writer’s opinion it is quite unfortunate that almost all evangelical Christian entities (local churches, programs, individuals, etc.) have drifted so far from the ultimate truth (salvation of the soul) of Scripture pertaining to the “purpose for a Christian’s salvation,” which Jesus Christ personally labeled as “mysteries of the kingdom” and the “word of the kingdom” (Matthew 13:11, 19) as He endeavored to teach it to His disciples when He explained the various parables that He shared with the “great multitudes . . . gathered together to Him” on the seashore (Matthew 13).

To understand this doctrine is unquestionably the single most inspiring and persuasive encouragement for a Christian to live a holy life, honoring Jesus Christ; and, which will result in the most significant impact as he stands before His Savior in that future day at the Judgment Seat of Christ (2 Corinthians 5:9-11; Romans 14:10, 12).

You are therefore encouraged to pursue this truth, the complete and comprehensive redemption program that God has designed for and offered to man.

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(This commentary is excerpted from Bible One - Charles Strong's Tripartite Scripture Passages.)

The following Word Document is SAFE to open and copy: Tripartite Scripture Passages by Charles Strong.docx

(Aside: As of 2019 I've collected 199 Trichotomies. The following may be of interest and is also SAFE to open and copy: Trichotomies of the Bible.docx)

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Bible One - Charles Strong's Misguided Priorities

It is the believer’s body that is holy,
not a meeting hall or building (called “church”)
in which he assembles with other believers.

Misguided Priorities
An Exposition of John 2:16
By Charles Strong of Bible One

And He said to those who sold doves, “Take these things away! Do not make My Father's house a house of merchandise!” (John 2:16)

These words were spoken by Jesus Christ to certain merchants who at the time were selling doves in the Temple court in Jerusalem. Immediately preceding these comments Jesus engaged in driving out the cattle and sheep, their tenders and those who engaged in the exchange of money within the Temple court. The actions of Jesus Christ and His specific words have application to the believer in the Church Age, but not necessarily the application and meaning that many well-intentioned Christians jump to upon a superficial reading of the verse.

To gain an understanding and appreciation of what this verse conveys and, just as important, what it doesn’t convey to the believer in the Church Age (the era upon earth starting at Pentecost and ending at the Rapture), it is necessary to understand the following facts.

1. The specific focus of the verse is governed by the era of the Mosaic Law, that is, the time when God administered to the Israelites by means of His laws and rituals. Christians are no longer under the Law; they are under Grace.
2. The specific application of the verse pertains to the Jewish Temple. The Temple was an outgrowth of the portable Tabernacle (sanctuary) designed by God and established by Moses as seen in Exodus 25. The primary purpose for the Tabernacle, and later the Temple, was so that God could dwell among His people in the form of the “Shekinah Glory,” which resided above the mercy seat of the Ark of the Testimony between the two cherubim located in the Holy of Holies. The Temple, whose design was by God and given to King David, was patterned after the Tabernacle, except it was twice as big and employed a few additions. It was built by King Solomon.

a) The Mosaic Tabernacle (translated temple, 1 Samuel 1:9; 3:3) lasted around 500 years—up until the first Jewish temple.
b) Solomon’s Temple (1 Kings 6:1-38) lasted nearly 400 years—it was destroyed by Nebuchadnezzar.
c) Herod’s Temple (John 2:14-16) lasted 85 years—it was destroyed by Titus the Roman.
d) A third temple will be erected by the Jews of the “end times” and occupied by the “man of sin or lawlessness” (2 Thessalonians 2:4).
e) The Millennial Temple (Ezekiel 40; 41; 42; 43; 44) will be erected by Jesus Christ upon His return to earth.
f) The Heavenly Temple is the personal presence of God the Father and God the Son in the New Jerusalem (Revelation 21:3, 22).

3. In the Church Age, the Age of Grace, God has neither designed nor required a physical structure or accessories of any kind for Christians to utilize in their worship or service. He has ordained water baptism (as an outward symbol of an inner faith experience in the death, burial and resurrection of Jesus Christ) and the Lord’s Table (as an act of remembrance of the sacrifice of Christ for all mankind) for Christians to experience, but he has left it up to his children to arrange the details and administer these ordinances.
4. The Greek word for “church” that is used in the New Testament is ekklesia, which never refers to a structure, building or place of worship. Its exact meaning is “assembly” (of individuals) and it either refers to

(1) all believers that make up the “Body of Christ”—Matthew 16:18; Acts 12:1, 5; 20:28; Romans 16:23; 1 Corinthians 10:32; 12:28; Ephesians 1:22; 3:10, 21; 5:23-32; Colossians 1:18, 24; etc.,
(2) a gathering of local believers—Acts 2:47; 5:11; 8:1, 3; 11:22, 26; 13:1; 14:23, 27; 15:3-4, 22; 18:22; 20:17; Romans 16:1, 5; 1 Corinthians 1:2; 4:17; 6:4; 11:18, 22; 14:4; Colossians 4:15-16; etc.,
(3) a legal citizens assembly of a Greek city—Acts 19:39 or
(4) an Old Testament Jewish assembly—Acts 7:38.

5. The Temple in the Church Age refers to the individual believer who embodies the Person of the Holy Spirit and/or it may refer to the Body of Christ—the spiritual union of all believers by means of the indwelling of the Holy Spirit. Both realities are contingent upon the “second (spiritual) birth,” which is activated by faith alone in Christ alone (John 14:17-20; 17:23; 1 Corinthians 3:9, 16, 17; 6:19; 2 Corinthians 6:16; Galatians 2:20; Ephesians 2:20-22; 3:17; Colossians 1:27; 1 John 3:24). Every believer is not only the Temple of God, but he is a Priest for the purpose of serving God (1 Peter 2:5, 9; Revelation 1:6; 5:10).
6. During the early days of the Church (Body of Christ), the only local churches were those assemblies of believers who met in private homes (Romans 16:5; 1 Corinthians 16:19; Colossians 4:15; Philemon 1:2) or anywhere else (in or outside) they could achieve some privacy in Bible instruction and worship.

With the preceding facts in mind, the following conclusions regarding John 2:16 may safely be determined.

What It Doesn’t Teach

First

It does not teach that any structure employed for worship by any assembly of believers is in the least bit sacred. It is only man in his continued and misguided eagerness to achieve the approbation (approval) of God through “religion” (good works, beautiful buildings and other means of “outward appearance”) who applies a form of holiness to meeting halls. R. B. Thieme, Jr., Pastor of the Berachah Church, Houston, Texas and one of the most astute Greek and Hebrew scholars and Bible expositors of today routinely tells the following account of a visitor to his church. As he was walking outside the visitor approached him and asked the following question, “Sir, could you please direct me to the tabernacle or sanctuary?” Pastor Thieme responded by saying, “Sir, you are looking at it.”

The point is that the only valid tabernacle, sanctuary or temple in the Church Age is the individual believer and/or the spiritual union of all believers, which is also classified as the Body of Christ. Whereas God in His Shekinah Glory abode among His people within a physical Temple under the Old Covenant, He now, under the New Covenant, abides within every believer by means of the indwelling of the Holy Spirit. It is the believer’s body that is holy, not a meeting hall or building (called “church”) in which he assembles with other believers.

Believers may meet in private homes, in parking lots, in warehouses or any physical location. None of them are more notable or worthy than any other. They all are simply a fabrication of wood, stone and other building materials. It is only man in his “religious mode” (which is a product of Satan) that attempts to ascribe something special or sacred to the structure in which the assembly of believers meets.

He will even go farther by insisting that no expense be spared in erecting a monumental edifice with lofty spirals, stained glass windows and an ornate interior so that he may “feel close to God” and “show off his religiosity.” By so doing he brings shame upon himself and dishonor to God. Unfortunately, it is through “misguided priorities” such as this and other superficial spiritual endeavors that the Church in this age has drifted away from God. Man seeks cathedrals; God seeks cardiac involvement, which is to say that God looks at the heart of man (his true motivation) rather than the elitist pretense embedded in religion to which so many aspire.

Second

It does not teach that the offering of Christian material for purchase, which is a ministry in itself, within the confines of an assembly hall (local church) is inappropriate, as long as the motive for such offerings are truly for the blessing and spiritual growth of believers and they do not distract from the worship service within. Because the Temple under the Old Covenant represented the abode of God, the verse cannot strictly be applied to a building or meeting hall today.

What It Does Teach

A proper interpretation of the verse must involve a parallel with the Temple of God of this (Church) Age. As the Scriptures clearly indicate, the believer, both individually and collectively, is/are the Temple of the Living God. In the days of Christ, under the Mosaic Law, the “abode of God” (Temple) had been violated with “religious” interests and activities that dishonored the presence of God. The religious order of the day had forsaken the true purpose of the Temple by turning from “divine good” to “human good” within its very walls. Instead of submitting to and following God’s way, they turned to self-interest, self-efforts and carnal motivations. In so doing they turned God’s abode into a “den of robbers” (Matthew 21:13; Mark 11:17; Luke 19:46) by making it “their” house of merchandise.

After a person accepts God’s gracious gift of salvation by faith alone in Christ alone, he is immediately prompted by Satan and his minions in concert with his “sin nature” to return to self-effort (human good works) to please God. In so doing this he corrupts the Temple of God. This is why it is so critical that immediately after the salvation experience, a new-born Christian should be encouraged and guided into Bible doctrine and fellowship in a Christ-honoring and loving local church.

The fundamental application of John 2:16 to the believer today is that above all else he must keep himself pure by following God’s plan for sanctification [*soul salvation], because now he is the Temple of God. God’s way is to turn from religiosity and, just as he accepted Christ Jesus for his personal justification ([*spiritual] salvation), to continue in the same manner for his personal sanctification (spiritual growth [*soul salvation]), which is to turn from self and all self-effort (human good works) and solely trust Jesus Christ to live a life of “divine good” through him (Galatians 2:20; Colossians 2:6).

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*Added

Misguided Priorities by Charles Strong.docx in Word format making it easy to copy and print.

Also see Conditions in the Church Today! and The Home Church! in this site.

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Bible One - Arlen Chitwood's The Bride in Genesis, Appendix and/or The Bride in Genesis by Arlen Chitwood.

Those who overcome are out-resurrected without hurt at the Judgment Seat.

Those who overcome are also granted the privilege of partaking of the tree of life.

An evident connection between man’s rule and his partaking of the tree of life can be seen by noting the appearance of this tree in the beginning when man was in a position to rule, the absence of this tree during the entire period when man is not in a position to rule (aside from the tree being referenced in Proverbs), and the reappearance of this tree in the book of Revelation when man will be brought back into a position to rule (cf. Genesis 1:26-28; Revelation 2:26-27).

The Out-Resurrection and The Tree of Life
By Arlen Chitwood of Lamp Broadcast

The Out-Resurrection

If, by any means, I may attain to the resurrection [out-resurrection] from the dead. (Philippians 3:11).
In Philippians 3:10-14, the “resurrection [lit., ‘out-resurrection’]” in verse eleven appears in connection with “the prize of the high calling [NKJV: ‘upward call’] of God in Christ Jesus” in verse fourteen.

“A prize” necessitates a conflict, which has to do with the present conflict between Christians and the world-rulers of the darkness of this age (Ephesians 6:12-24); and the reception of this prize requires victory in the conflict. Consequently, the “out-resurrection” of Philippians 3:11 cannot be the resurrection of Christians to which Paul refers in 1 Corinthians 15:51-57 and 1 Thessalonians 4:13-18, for all of “the dead in Christ” — both the overcomers in the conflict and those who have been overcome in the conflict — will be raised from the dead at the time referred to in these verses.

The regular Greek word for “resurrection” appearing throughout the New Testament is anastasis. This is a compound word comprised of ana, which means “up,” and stasis, which means “to rise,” or “to stand.” Thus, anastasis means “to rise up” or “to stand up.” When used relative to those who have died, the exact meaning of the word would be, “a resumption of life, allowing one to rise up or stand up from the place of death.”

The Greek word appearing in Philippians 3:11, erroneously translated “resurrection” in most English versions of Scripture, is exanastasis. This word is made up of three parts (ex-ana-stasis). The latter two parts of the word (ana-stasis), as has been shown, mean “to rise up,” or to stand up.” But the preposition ex (from ek) prefixed to anastasis adds further meaning to the word. Ex (the form “ek” takes when prefixed to words beginning with a vowel) means “out of,” making exanastasis mean “to stand up out of [‘out-resurrection’].”

The resurrection (anastasis) of Christians will be a separation of “the dead in Christ” from the remainder of the dead, whether Old Testament saints or the unsaved dead. The out-resurrection (exanastasis) will be a further separation beyond this point. It is the “standing up” of a particular group “out of” all those previously raised from among the dead (“out of” all Christians).

At the time of the resurrection (anastasis), Christians will be separated from non-Christians; but at the time of the out-resurrection (exanastasis), certain Christians will be separated from other Christians. A smaller group will be separated from the larger group. The called out will be removed from the called, from the complete body of Christians.

Understanding exanastasis in the light of its context in Philippians 3:11 will clearly reveal that a resurrection per se (a rising from the dead) is not what is in view at all. The subject at hand is “overcoming,” “winning a prize in a conflict”; and these things are associated with the issues of the judgment seat and the coming kingdom. Exanastasis has to do with certain Christians (the overcomers) being elevated to a status above — “a standing up out of” — the status occupied by the remaining Christians (the non-overcomers).

At the judgment seat of Christ, certain Christians will be shown to have overcome the world, the flesh, and the Devil — the three great enemies presently confronting every Christian. And the remaining Christians will be shown to have been overcome.

Overcoming Christians will then be elevated to a standing above Christians who were overcome and, in this manner, will be set apart for the distinct purpose of occupying positions with Christ in the kingdom. They will realize the “prize of the upward call of God in Christ Jesus” (Philippians 3:14). The overcomers will “stand up out of” (exanastasis) the entire group that had previously “stood up” (anastasis) from among the dead.

These are the ones who will realize life during the Messianic Era, as opposed to those who will not (Romans 8:13). And this life will be in connection with a new order of sons (comprising a firstborn son, following the adoption) that God will bring forth at that time (Romans 8:14-39).

The Tree of Life

And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden . . . (Genesis 2:9a)
He who has an ear let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God. (Revelation 2:7)

The promise concerning those who overcome being granted the privilege of partaking of the tree of life is the first of seven overcomer’s promises in Revelation chapters two and three (Revelation 2; 3). These promises pertain to Christians alone, and the realization of these promises awaits the future Messianic Era.

The time when Christians will enter into the blessings associated with these promises must follow the time set forth in chapter one (Revelation 1) — Christ appearing as Judge in the midst of the seven churches. The Church must first be brought into judgment. Then overcoming Christians will realize that which has been promised.

The Seven Epistles

Overcoming in each of the seven promises is related to existing conditions in the particular church to which the promise is given. One promise though is not to be looked upon as standing alone and being peculiar to only one church.

There are seven promises given to seven churches. “Seven” is a number showing the completeness of that which is in view. In this particular instance, the seven churches show the complete Church of Matthew 16:18 and the seven overcomer’s promises show the completeness of that which has been promised to all Christians.

The seven churches viewed together, as seen in these chapters, comprise an indivisible unit; and the seven overcomer’s promises viewed together, as presented in connection with Christians comprising these seven churches, are indivisibly related in such a manner that one cannot be realized apart from the other.

And viewing the overcomer’s promises in this manner, that which is seen throughout each epistle, would have to be looked upon the same way. Different facets of truth, applicable to all Christians throughout the seven churches, are shown through the Lord’s comments on things that have been singled out in each epistle concerning a particular church.

1) Applicable to All

Viewing one facet of truth after this fashion, in the epistle to “the church of [‘in’] Ephesus,” reference is made to a departure from “your first love” (Revelation 2:4). The command is then given, “Remember therefore from where you have fallen; repent and do the first works.” This is followed by the warning that if remembrance, repentance, and first works do not follow, the “lampstand [church in Ephesus; cf. Revelation 1:11-13, 20]” will be removed from its place.

And this removal of the lampstand [KJV: candlestick] — this removal of the church in Ephesus, the Christians in Ephesus — is, contextually, millennial in its scope of fulfillment. This removal will occur at the judgment seat; and it has nothing to do with eternal verities, with one’s eternal salvation, etc. Nor do the warnings in the other epistles in Revelation chapters two and three. Rather, millennial verities alone, as they relate to saved individuals, are in view by that which is stated in these warnings.

The time element involved in the warnings would have to be the same as that seen in the overcomer’s promises, for the latter has to do with overcoming or being overcome relative to the former.

And millennial verities alone are clearly revealed to be in view by that which is stated in several of the overcomer’s promises. Conditions seen in several of these promises will not exist beyond the Millennium, during the eternal ages (e.g., Revelation 2:11, 26-27; 3:5, 21).

Following the warning to the church in Ephesus, reference is made to the “Nicolaitans” (an Anglicized form of the compound Greek word, nikolaites [from nike, “a victor,” “a conqueror”; and laos, “people”]). Thus, the word “Nicolaitans” means, “to conquer [be victorious over] the people.”

Within Church history, there is no record of a group of individuals known by the name, “Nicolaitans” — in the church in Ephesus, or in any other first-century Church (note that a reference to the “Nicolaitans” is also repeated in the epistle to the church in Pergamos [Revelation 2:15]).

And, when coming across a reference of this nature, there is only one thing that can be done in order to understand that which the Lord meant by using this word (whether by Christians during the first century, or by Christians today). The use of “Nicolaitans” would have to be understood as a reference to the actions of a group of individuals, described by the meaning of the word itself.

From the meaning of the word, a reference to the “Nicolaitans” could only be understood as a reference to individuals forming a hierarchy within the Church, ruling over the people. And these individuals were undoubtedly responsible, at least in part, for the existing conditions in Ephesus near the end of the first century, as well as the conditions subsequently seen existing in Pergamos (and possibly in one or more of the other five churches, though this is not mentioned).

And the entire matter leads into the promise for those who overcome, i.e., for those who remember, repent, and do the first works. These are the ones who will be allowed to partake of the tree of life during the Messianic Era (Revelation 2:5-7).

All of these things, though directed to those in the church in Ephesus, would be applicable to those in any of the other six churches as well. And the inverse of that is equally true. The things written to those in each of the other six churches would be applicable to those in the church in Ephesus, or to those in any of the churches. That is, the things recorded in each of these seven epistles would be applicable to Christians everywhere.

2) The Dispensation

It is also evident that these seven epistles, by the manner in which they have been divinely arranged and structured, set forth truths within another realm. Viewed together, beginning with the church in Ephesus and ending with the church in Laodicea, it is evident that these epistles set forth a divinely revealed, overall view of Church history, covering the entire dispensation.

In this respect, the message to the church in Ephesus would reveal things concerning the Church at the beginning of the dispensation; the messages to the next five churches would continue from that point and reveal things concerning the Church throughout at least most of the remainder of the dispensation; and the message to the church in Laodicea would reveal things concerning the Church during the closing years of the dispensation.

(Revelation 2; 3 present one of only two places in Scripture where an overall view of the history of Christendom throughout the dispensation is given. The other was also given by Christ, but years earlier during His earthly ministry, preceding Calvary.
The earlier history of Christendom can be seen in the first four parables in Matthew chapter thirteen [ref. the author’s book, Mysteries of the Kingdom BOOK, in this site, Chapters 3-6]. And interestingly enough, both of these accounts center around a history of Christendom as it pertains to the Word of the Kingdom — something that Church history books written by man never even mention, much less center on.
And until man understands the true nature of Church history, from the standpoint revealed in Matthew chapter thirteen and Revelation chapters two and three, he can never properly understand Church history. He can never properly understand why the Church, after almost 2,000 years of existence, has ended up in its present decadent state. And, as a result, he can do little more than approach the whole matter from a position other than how it is handled in Scripture.)

Near the beginning of the Church’s existence on earth, as shown by the first of the seven epistles in Revelation chapters two and three, there was a departure of Christians from their first love. And this revealed something with far-reaching ramifications that would occur in Christendom during the early years of its existence. The time element is not given in the epistle, but it would have to be seen in conjunction with a general deterioration of spiritual conditions in Christendom, occurring over the first several centuries.

Christians during the early years of the Church were busily engaged in the Lord’s work as they waited, anticipated, and longed for His return. They loved His appearing (cf. 2 Timothy 4:8). But as time went on and the Lord remained in heaven, the leaven that the woman placed in the three measures of meal in Matthew 13:33 began to do its damaging work, resulting in Christians gradually losing their first love. And the end result of the loss of this first love was the onset of what is known in Church history as “The Dark Ages.”

Although Christians departing from their first love emanates out of a sequence of events that fit into a framework of early Church history, this is not something peculiar to that period. Rather, this is something that has continued to exist since that time; and the attendant warning to Christians concerning the possibility of the lampstand being removed must extend throughout the entire period.

The retention or removal of the lampstand is contingent on overcoming or being overcome relative to the matter at hand (Revelation 2:7). Eternal verities are not in view at all. The thought set forth in this passage projects the matter out into that time when Christ will deal with the Church in judgment, and retention or removal of the lampstand anticipates the Church as it will appear following the issues of the judgment seat of Christ.

3) Called, Called Out

The word church in the Greek text is a compound word (ekklesia, from ek and kaleo) which means “called out.” And the word is used in the New Testament in two senses:

a) As the Church appears preceding the issues of the judgment seat (which would be during the present dispensation [Revelation 2; 3], or as the Church is seen before the judgment seat [Revelation 1; 2; 3]).
b) As the Church will appear following the issues of the judgment seat (which would be as the Church is seen in Revelation 19:7-9, as the bride of Christ [cf. Hebrews 12:23]).

Only the “called” (all of the saved) can comprise the Church today (as it is looked upon in Revelation 2; 3), for the “called out” are yet to be revealed and removed from the called. The Church will appear in the true sense of the word itself (ekklesia, “called out”) only after the “called out” have been removed from the “called,” which will occur following Christ dealing with all Christians at His judgment seat (note that all those being addressed in Revelation 2:1-7 are in the Church [as the Church presently appears], but some are in danger of being removed [as the Church will one day appear]).

Christ’s warning concerning the removal of the lampstand in Revelation 2:5 — the removal of the church in Ephesus, the Christians in Ephesus — must be understood in the light of the two ways in which the word “church” is used in Scripture. The message is to individuals in the Church as it appears today, which comprises all of the called, all of the saved, not just the called out (for the Church in the latter sense is yet to be revealed).

And any of the called who leave their “first love” and do not “repent, and do the first works,” cannot be among the called out. They cannot comprise the Church as it will appear in that coming day. Rather, they will be removed, spoken of elsewhere as being disqualified/disapproved (Greek: adokimos [cf. 1 Corinthians 9:27; 2 Timothy 3:8; Titus 1:16; Hebrews 6:8]).

These two appearances of the Church present a sharp contrast in Scripture:

The Church on earth immediately preceding its removal to appear before the judgment seat is described as “wretched, miserable, poor, blind, and naked” (which includes only those Christians alive at that time [Revelation 3:14-18]); but the Church following the issues of the judgment seat is described as the “glorious Church [the Church in her glory (the bride of Christ)], not having spot or wrinkle or any such thing” (which will include overcoming Christians from throughout the dispensation [Ephesians 5:25-32]). And it is the Church in her glory, the bride of Christ (Revelation 19:7-9), which will be extended the privilege of partaking of “the tree of life, which is in the midst of the paradise of God” (Revelation 2:7).
The Church as it will exist in that coming day is referred to in Hebrews 12:23 as the “Church of the firstborn.” The thought has to do with a called out group of firstborn sons. This moves matters beyond the adoption (the placement of firstborn sons) and presents the Church as being comprised only of individuals called out of the body, not individuals called out of the world (so to speak), as the Church is seen during the present day and time.
(Paul, in his Church epistles, though he wrote to all of the saved in a particular locality, often worded matters more in keeping with the thought of the Church as it will appear in that coming day [as presented by the writer of Hebrews in Hebrews 12:23; e.g., Romans 1:7-8; Ephesians 1:5-14; 1 Thessalonians 1:5-10; 5:1-9]. And this would be in complete keeping with Paul’s central message [pertaining to the mystery], which was the central message proclaimed throughout Christendom during the first century.)

The Church as it will exist in that coming day will appear in complete keeping with the type in Genesis 2 — Eve formed from a part of Adam’s body, which had been removed from his body. The bride of Christ, in the antitype — synonymous with the Church as it will appear in that coming day — will be formed from a part of Christ’s body, which will have been removed from His body. All Christians together form the body of Christ, but all Christians cannot form the bride of Christ. Only those removed from the body can form the bride.

The type has been set, and the antitype must follow the type in exact detail. There can be no variance between the two. And the called out, in that day, forming the bride, will be placed as firstborn sons (i.e., be adopted), with a view to their occupying positions with Christ in the kingdom.

(Refer to Bible One - Arlen Chitwood's The Bride in Genesis, Ch. 1, for a more detailed discussion concerning the bride being removed from the body.
Note that the Church is looked upon in that coming day in two respects in Scripture — as a bride, and as a firstborn son. These are simply two ways in which Scripture presents the matter. On the one hand, Christ must have a bride to reign as consort queen with Him; then, on the other hand, only firstborn sons can rule.
None of this is true in the angelic realm, only in the human realm. Angelic rulers are all sons, but not firstborn sons; and there can be no thought of marriage within the angelic realm itself, for all angels are of the same gender, referred to in a masculine respect.)

In Genesis, Proverbs, and Revelation

The “tree of life” is mentioned nine times in Scripture, in three different books — three times in Genesis (Genesis 2:9; 3:22, 24), four times in Proverbs (Proverbs 3:18; 11:30; 13:12; 15:4), and twice in the book of Revelation (Revelation 2:7; 22:2). But what was the original purpose for the tree of life (seen in Genesis), which will be realized yet future (seen in the book of Revelation)?

The tree of life was one of the numerous trees in the garden in Eden. And Adam, with Eve, was commanded to eat of all these trees, with the exception of one — the “tree of the knowledge of good and evil” (Genesis 2:9, 16-17). Adam, the first man, had been created for the specific purpose of assuming the rulership over the earth, and the fruit of the tree of life was singled out as a specific provision for man as he exercised this rule.

The period during which man has been barred from eating of the tree of life began following Adam’s fall, resulting in his disqualification to rule; and this period will end following the issues of the judgment seat, at which time man will once again find himself in a position to rule.

Adam, following the fall, was driven from the garden to prevent his partaking of the tree of life. Adam could not be permitted to eat of this tree in a fallen condition, for had such occurred, Adam, in a fallen state, would have realized that which fruit from this tree was meant to provide. Thus, not only did God remove Adam from the garden, but He placed a “cherubim at the east of the garden of Eden, and a flaming sword which turned every way,” [to prevent fallen man from reentering the garden and partaking of this tree]” (Genesis 3:22-24).

Studying Genesis 3:22-24 apart from the context and related Scripture could lead one to believe that the purpose for the tree of life in the beginning, in Genesis, was to provide perpetuity of life for Adam in his unfallen state. However, such could not have been the case at all. “Death” did not enter into the picture until after Adam’s sin (Genesis 2:15-17; 3:6ff; cf. Romans 6:23), at which time he was barred from the tree of life.

Adam had lived in an undying state prior to his sin, as he continued to live in an antithetical dying state following his sin; and to say that the tree of life was given to Adam in his unfallen state to provide perpetuity of life, preventing death, cannot possibly be correct. Nor could it possibly be correct to say that the tree of life would have had anything to do with providing physical life (keeping Adam alive physically) following the fall. A tree can produce only “after its kind” (Genesis 1:11-12). In this respect, fruit from the tree of life simply could not have produced one result before man’s fall and another following man’s fall.

In Revelation 2:7, partaking of the tree of life has been promised to the overcomers from among those already possessing eternal life. Consequently, in this passage, the tree of life can have nothing whatsoever to do with perpetuity of life; and it is the same in the Genesis account when man was first brought upon the scene to rule and to reign.

The tree of life in both Genesis chapters two and three (Genesis 2; 3) and Revelation chapter two (Revelation 2) appears in a different setting entirely. The tree of life reserved for Christians in Revelation 2:7 is associated peculiarly with a provision for those who will rule and reign as co-heirs with Christ; and viewing Adam’s position in the Genesis account — created to rule and reign, in possession of an unending life, with the fruit of the tree of life at his disposal — the same thought concerning regality in connection with the tree of life would hold true. Thus, Adam in a fallen state, no longer in a position to rule, could not be allowed to eat of the tree of life, for fruit from this tree would provide “life” in relation to regality.

This whole overall thought concerning the tree of life in Scripture would have to hold true, for that which is seen relative to this tree in Revelation 2 is drawn from that which was first seen relative to this tree in Genesis chapters two and three. The fruit of the tree of life was in the past (seen in the book of Genesis) and will be in the future (seen in the book of Revelation) a provision for the rulers in the kingdom. This is an evident fact that must be recognized.

And, in that coming day following the Millennium, the tree of life will be for “the healing of the nations” (Revelation 22:2). The Greek word translated “healing” is therapeia, from which the English word “therapy” is derived. This is a medical term that has to do with restorative healing. In that day, God will restore all of saved mankind to the original place that man occupied at the time of his creation. And, consequently, the whole of saved mankind, with regality in view, will have access to the tree of life.

During the preceding Messianic Era, the tree of life will have been made available to overcoming Christians (Revelation 2:7), those ruling and reigning as co-heirs with Christ. And this tree will probably be made available to certain others at this time as well, others occupying regal positions with Christ in His reign from the heavens over the earth (e.g., certain Old Testament saints, Tribulation martyrs [Matthew 8:11-12; Revelation 20:4-6]).

But following the Messianic Era, in the eternal ages, this tree is seen being made available to the nations of the earth, something that would have been completely out of place during the Millennium. And this will be an apparent end result of Israel’s evangelistic endeavors during the Millennium, along with Christ’s rule with a rod of iron during this time.

Man was created in the beginning to rule and to reign. And though only a part of saved mankind will have been brought back into a position to occupy the throne at the beginning of the Millennium (with the tree of life made available to them at this time), at the end of the Millennium the whole of saved mankind will be brought back into this position (with the tree of life made available to them at this time).

Wisdom, Understanding

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 author’s book, Bible One - Arlen Chitwood's The Time of the End, Ch. 36, or 36) 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.

John, in two of the books that he wrote — the gospel of John and the book of Revelation — deals with the entire matter of saved individuals partaking of manna during the present time and partaking of both the tree of life and hidden manna yet future. Six of the eight times that John deals with man partaking after the preceding fashions have to do with man partaking of manna during the present time, during man’s 6,000-year day. And the seventh and eighth times have to do with man partaking of the tree of life and hidden manna during a future time, during the Lord’s 1,000-year day, during the Messianic Era.

(For more information on “the hidden manna,” refer to the author’s book, Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 7.)

The six partaking references occurring during man’s 6,000-year day are seen in John’s gospel:

1) Life — spiritual life, a passing “from death to life” — derived through the One who said “I am the resurrection and the life” (John 1:4; 10:10; 11:25).
2) Food — the “bread of life” (John 6:35).
3) Water — the “living water” (John 4:14; 7:37).
4) Breath — a continued breathing beyond the Spirit breathing life into the one having no life at the beginning (John 20:22).
5) Light — the “light of life” (John 8:12).
6) Dwelling Place — abiding “in the vine” (John 15:1-5).

But the Lord’s 1,000-year day will follow Man’s Day; and John dealt with man eating during this day through reference to both the tree of life and hidden manna, providing a seventh and an eighth partaking reference of Christ within that which he later wrote, recorded in the book of Revelation:

7) The Tree of Life — related to regality and a future inheritance in Christ’s kingdom (Revelation 2:7).
8) The Hidden Manna — also related to regality and a future inheritance in Christ’s kingdom (Revelation 2:17).

Then, as previously seen, a reference to the tree of life in association with the ages beyond the Messianic Era is also seen at the end of this same book (Revelation 22:2).

Fruit of the Righteous

The fruit of the righteous is a tree of life; and he that wins souls is wise. (Proverbs 11:30)

The second mention of the “tree of life” in the book of Proverbs is in connection with righteousness and soul-winning. This is the identical connection one will find in the New Testament when studying the Christians’ association with the tree of life.

The “righteous” in Proverbs 11:30 are the ones who will be allowed to partake of the tree of life. With respect to Christians, such a righteousness cannot be looked upon as synonymous with the imputed righteousness of Christ received at the time one was saved, for every Christian possesses this righteousness. But, as is plainly revealed in Revelation 2:7, not every Christian will be allowed to partake of the tree of life. The righteousness in this verse can only have to do with “the righteous acts of the saints,” which form the wedding garment. The “righteous” are those Christians who will be properly clothed at the marriage supper of the Lamb (Revelation 19:7-9 ASV). These are the Christians who will comprise the Church consisting of firstborn sons (Hebrews 12:23) and subsequently enter into the kingdom in positions of power and authority with Christ (Matthew 24:45-47; cf. Mat. 24:48-51).

Soul-winning in the New Testament is largely misunderstood in Christian circles today. This common terminology, which is not correct at all, is to equate soul-winning with carrying the message of salvation by grace through faith to the unsaved. In fact, equating soul-winning with the message of salvation by grace through faith serves only to obscure both issues, leaving one hopelessly mired in a sea of misinterpretation. Soul-winning is one thing, and proclaiming the message of salvation by grace through faith is another.

The former has to do with the saved, and the latter has to do with the unsaved. The messages involved in both issues MUST be kept separate and distinct, which necessitates Christians understanding proper distinctions in these two realms.

Salvation by grace through faith, carried to the unsaved, is the presentation of the simple gospel message. The unsaved are to be told “that Christ died for our sins according to the Scriptures” (1 Corinthians 2:1-2; 15:3). Christ has paid the penalty for sin. The work of redemption has been accomplished on man’s behalf, and God is satisfied. Provision has been made for unredeemed man to be saved through receiving that which Christ has done on his behalf. And he does this through simply believing on the Lord Jesus Christ (Acts 16:31).

Redeemed man, on the other hand, is to hear an entirely different message. He is to be taught the reason for his salvation. He is to be told that Christ has gone away “to receive for Himself a kingdom”; he is to be told that during the time of his Lord’s absence he is to be busy with the talents and pounds that the Lord delivered to and left in charge of His servants (Christians); he is to be told that a day of reckoning is coming; he is to be told that the Lord will return to judge His servants on the basis of their faithfulness in carrying out His business during His time of absence; and he is to be told that the outcome of this judgment will determine every Christian’s position in the coming kingdom (Matthew 25:14-30; Luke 19:11-27). It is within this overall message to the saved that one finds the salvation of the soul taught in Scripture, not within the message of salvation by grace through faith, proclaimed to the unsaved.

“Soul-winning” has to do with winning those who are already saved to a life of faithfulness to the Lord. “Soul-winning” is winning one’s life. This involves winning Christians (those possessing “life”) to be occupied with the Lord’s business during His time of absence, anticipating His return. And more specifically, this involves winning Christians to be occupied in this manner with that portion of the Lord’s business delivered to them personally.

Illustrated in the parables of the talents and the pounds, one servant was responsible only for bringing forth an increase in the talents or the pounds that had been placed in his possession, not in those that had been placed in another servant’s possession. Issues and determinations resulting from the judgment seat will be based strictly on the evaluation of works performed by Christians in complete keeping with that which is set forth in these two parables.

Direct references to the salvation of the soul are found in New Testament passages such as Matthew 16:24-27; Hebrews 10:38-39; James 1:21; 5:19-20; 1 Peter 1:9-11 and are always spoken of in a future sense within a context dealing with those who are already saved. Soul-winning is associated with the righteous acts of the saints, with overcoming, and with one day being extended the privilege of partaking of the tree of life. This is the reason that soul-winning is found within a context of this nature in Proverbs 11:30. It is the wise who win souls (win lives).

And they that are wise will shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever. (Daniel 12:3)

Hope Realized

Hope deferred makes the heart sick: but when the desire comes, it is a tree of life. (Proverbs 13:12).

The third mention of the “tree of life” in the book of Proverbs is in connection with hope that is realized. There is no tree of life as long as one’s hope is deferred. Only when “the desire comes [hope is realized]” does the tree of life come into view.

This thought from the book of Proverbs is in perfect accord with the Christians’ present hope in the light of the two previous references to the tree of life in this book. 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 resurrection, but hope itself lies in things beyond resurrection. These things are revealed as an “inheritance” and a “salvation” (1 Peter 1:3-5).

“Hope,” “inheritance,” and “salvation” are inseparably linked in Scripture. It is only because we are saved (passive, salvation of the spirit) that we can possess a “hope.” And the hope that Christians possess looks ahead to the reception of an inheritance within a salvation (future, salvation of the soul) to be revealed.

The “blessed hope” in Titus 2:13 is one of the more familiar passages written to Christians in this respect. This hope is often said to be the return of Christ for His Church, but that’s not what this or any other passage in the New Testament dealing with the Christians’ hope teaches at all. Hope, as in Titus 2:13 ASV, is associated with the “appearing of the glory of the great God and our Savior Jesus Christ.”

The construction of the Greek text in Titus 2:13 actually makes hope synonymous with the appearing of Christ’s glory. Christians are the ones who possess this hope, as they are the ones who will be partakers of Christ’s glory when it is revealed. In this respect, participation in the coming glory of Christ will be the realization of one’s present hope, for one cannot be separated from the other.

Christians realizing their present hope, and the overcomers in Revelation 2:7 who will be allowed to partake of the tree of life, are one and the same. This is the reason Proverbs 13:12 teaches that hope realized is “a tree of life.” Those Christians one day coming into a realization of their present hope will be the ones who constitute the rulers in the kingdom, the ones allowed to partake of the tree of life to equip them for service in their respective capacities in the kingdom.

A Wholesome Tongue

A wholesome ['tranquil'] tongue is a tree of life: but perverseness in it breaks the spirit” (Proverbs 15:4).

The epistle of James in the New Testament forms the commentary for the fourth and last mention of the “tree of life” in the book of Proverbs, demonstrating a number of things about the use of the tongue and showing the connection between Proverbs 15:4 and the three previous references to the tree of life in this book. James is an epistle dealing strictly with the salvation of the soul, providing certain indispensable information necessary for a proper understanding of this all-important subject.

The tree of life, on the other hand, is reserved for those Christians realizing the salvation of their souls; and a proper understanding of the tree of life is integrally related to a proper understanding of this salvation.

James mentions the tongue in chapter one (James 1:26-27) and then goes into a lengthy discourse in chapter three concerning this small member of the body and what it is capable of doing (James 3:1ff):

The tongue . . . boasts great things . . . is a fire, a world of iniquity . . . it defiles the whole body, and sets on fire the course of nature; and it is set on fire by hell [gehenna] . . . no man can tame the tongue; it is an unruly evil, full of deadly poison. (James 3:5-8)

A Christian’s spirituality can be seen through the control of his tongue, for the tongue can be properly controlled only through the use of that wisdom and knowledge that comes from above (James 3:5-8, 13-18). This thought from the epistle of James takes one back to Proverbs 3:13-18, where wisdom and knowledge are associated with the tree of life. And, in this same respect, “a wholesome tongue” also finds its association with the tree of life. A wholesome (tranquil) tongue results from the proper use of divinely imparted wisdom and knowledge.

Concluding Thoughts:

Man’s rule over the earth must wait for that time when Revelation 2:7 will be brought to pass. He that “overcomes” will realize the salvation of his soul (life), will realize that blessed hope, will come into possession of the required wisdom and knowledge necessary to rule as a co-regent with Christ in the kingdom, and will be shown to have a wholesome tongue [a tranquil tongue] in this rule.

This is what Scripture teaches concerning the presence of the tree of life in Eden, the absence of the tree of life in the world today, and the coming inheritance of the saints, when Christians will be allowed to partake of “the tree of life, which is in the midst of the paradise of God.”

The following Word Document is SAFE to open and copy: Out-Resurrection, The, and The Tree of Life by Arlen L. Chitwood.docx

Also see The Tree of Life and The Tree of Life in Genesis, Proverbs, and Revelation in this site.

To website CONTENTS Page.

Victory for the Christian will actually be determined by how badly he wants to win.

The Spiritual Warfare BOOK
By Arlen L. Chitwood of Lamp Broadcast

COMMENTARY

FOREWORD

Ch. 1 Location of the Conflict

Ch. 2 Participants in the Conflict

Ch. 3 Preparation for the Conflict

App. 1 Amalek

COMMENTARY by Charles Strong of Bible One

Christians are presently engaged in a battle against powerful angelic rulers in the spirit world. These angels, ruling in the kingdom of Satan, are striving for the souls of men; and the outcome of this conflict, like any conflict, is determined by proper or improper preparation as one engages the enemy.

A properly prepared Christian can enter the conflict and consistently win battle after battle, but an improperly prepared Christian entering the conflict can only experience defeat time after time.

Victory is achieved through engaging the enemy within the framework of the Lord's instructions in Ephesians 6:10ff. A Christian though who engages the enemy after any other fashion is entering the conflict apart from the Lord's instructions, leaving himself in a very vulnerable position, one in which the enemy can consistently achieve victory.

Thus, in this respect, victory on the one hand or defeat on the other is determined by the Christian's preparation for the conflict at hand. A Christian can either heed the Lord's instructions or he can ignore the Lord's instructions. There is no middle ground (Matthew 12:30; Luke 11:23). The former will produce readiness for battle and result in victory, but the latter will leave the Christian very vulnerable to attack and can only result in defeat.

Victory for the Christian will actually be determined by how badly he wants to win. The overriding thought in Ephesians has to do with individuals being saved for a revealed purpose. Christians have been saved by grace through faith (Ephesians 2:8) in order to realize an inheritance in heavenly places (Ephesians 1:3, 11, 18; 2:6-7; 3:1-6). The task of a pastor-teacher is to lead Christians into a mature knowledge of this inheritance, a mature knowledge of the things surrounding the purpose for their salvation (Ephesians 4:11ff), resulting in their being filled with the Spirit (Ephesians 5:18ff) and being able to engage the enemy after the fashion given at the end of this epistle (Ephesians 6:10ff).

How badly do Christians really want to achieve victory over the enemy and one day realize the proffered inheritance with God's Son? That is the question that will determine what a Christian does about the Lord's instructions concerning proper preparation for the battle at hand.

FOREWORD

There is an existing, ongoing warfare between powerful spirit beings in the heavens (Satan and his angels) and individuals on the earth (Christians). This warfare centers on salvation — NOT the Christians’ presently possessed eternal salvation BUT present and future aspects of salvation, the salvation of the soul. In this respect, the existing warfare is a battle for the souls (the lives) of the saved.

And the warfare has regal ramifications, which takes one all the way back to:

1. The reason for man’s creation in the beginning (“let them have dominion [‘let them rule’]” [Genesis 1:26-28]).

2. And the reason Satan brought about man’s fall (Satan was the one to whom God had previously given dominion [rulership] over the earth, the one who held the scepter at the time of man’s creation [Ezekiel 28:14; Luke 4:6], with man created TO replace the incumbent ruler).

Man HAS been, IS being, and WILL be saved for a revealed purpose. There is a revealed goal in view, and, relative to salvation, that goal is always the same in Scripture, regardless of what aspect of man’s salvation is in view. That goal is the same for the whole of man’s salvation — “spirit, soul, and body” (1 Thessalonians 5:23). That goal has to do with redeemed man ultimately occupying the position for which he was created in the beginning.

Man, realizing the goal of salvation, must one day hold the scepter. And this will occur after “Man’s Day” has run its course, at the beginning of the Messianic Era.

(This is the manner in which Scripture presents salvation throughout, with the unchangeable foundational pattern set in the opening verses of Genesis.

The inhabited world to come will not be placed in subjection to angels, as the present world [Hebrews 2:5]. This is the message seen throughout Scripture. A new order of Sons is about to be brought on the scene [Romans 8:18-23]. Satan and his angels are about to be replaced by Christ and His co-heirs. And, from a Scriptural standpoint, man’s salvation centers on that coming day when this new order of Sons will hold the scepter and rule the earth.)

Man invariably deals with salvation in relation to eternity and going to heaven, while seldom mentioning salvation in relation to the Messianic Era and the kingdom of the heavens. Scripture, on the other hand, presents the matter in the latter respect. Scripture invariably deals with salvation in relation to the Messianic Era and the kingdom of the heavens. Heaven (the present dwelling place of God) and the ages beyond are mentioned at times, but not relative to salvation in the same sense that man relates them to salvation.

Man is not going to spend either the Messianic Era or the eternal ages that follow in the place known today as heaven. And, in relation to the eternal ages that follow the Messianic Era, God is not going to dwell in this place either. God is going to dwell on the new earth throughout the ages comprising eternity.

And even when Scripture does deal with saved man in heaven (e.g., Christians following death, or Christians following the rapture) matters are always completely consistent with the way Scripture elsewhere deals with saved man. If future time comes into view, reference is made to things surrounding the Messianic Era, not the ages beyond (though in several instances the Messianic Era is connected with and seen as the first of these ages, though separate from them [e.g., Luke 1:33; Ephesians 2:7]).

The Messianic Era, Ages Beyond

During the Messianic Era, man will dwell either on a restored earth or in the heavens above this restored earth, with there being a Jerusalem above and a Jerusalem below (capital cities both over and on the earth, with Christians [along with certain Old Testament saints] inhabiting the city above, and Israel inhabiting the city below). During this era, there will be a rule from the heavens over the earth. And this rule, as today, will originate with God in heaven and progress through rulers placed in the heavens in relation to this earth.

Today, this rule progresses from God through Satan and his angels (though rebel rulers), who reside in the heavens above the earth. But during that coming day this rule will progress from God through His Son and His Son’s co-heirs, who will reside in the new Jerusalem above the earth.

A rule of the preceding nature, from the heavens over the earth, must continue during the Messianic Era, for this is the manner in which God established the government of the earth in the beginning. Such a rule must continue as long as the earth remains, which will be until the end of the Messianic Era — to the full end of the seven days, the 7,000 years, set forth in the beginning (Genesis 1:1-2:3).

A rule from the heavens over the earth (one province in God’s kingdom) is not only the way in which God originally established the government of the earth but the way in which He evidently established His government throughout all other parts of the universe as well (all other provinces in His kingdom). And this can never change in relation to any one province, for “the heavens do rule” (cf. Daniel 4:25-26).

Thus, God’s Son, with His co-heirs, must rule throughout the Messianic Era in exact accordance with the way God established the government of the earth in the beginning. Such a governmental rule will have to continue during this time, for the present earth will not pass out of existence until the end of the Messianic Era (Revelations 21:1-5).

God’s Son, with His co-heirs, will rule over the earth for 1,000 years — the earth’s coming Sabbath, foreshadowed by the seventh day in Genesis 2:1-3 (cf. Exodus 31:13-17; Hebrews 4:1-9). They will rule for 1,000 years to effect order where disorder has prevailed for millennia in one province in God’s universe. And once order has been restored, the kingdom will be delivered up to God the Father, that God might be “all in all [i.e., permeate all, be ‘everything in all things’].” (1 Corinthians 15:24-28)

Then, once order has been restored and the kingdom has been delivered up to the Father, the present heavens and earth will pass out of existence. A new heavens and a new earth will be brought into existence, and the new earth will become the place in the new heavens (as the earth today is located at a place in the present heavens) from where universal rule will emanate. God will move His throne to the new earth, the Son will sit with His Father on this throne (called “the throne of God and of the Lamb”), and saved man will exercise power from this throne as well (2 Peter 3:10ff; Revelations 21:1ff; 22:1-5).

Regality, the Earth, the Universe

Therein lies man’s destiny, not going to heaven per se. Man’s destiny in relation to the heavens has to do with regality, the earth, and the universe — first, ruling over this present earth from the new Jerusalem above the earth, during the Messianic Era; then, ruling out in the universe from the new Jerusalem on the new earth, during the ages that follow (cf. Psalm 8:3-6).

(Note that the size of the New Jerusalem — about 1,500 miles in length, breadth, and height [Revelation 21:16] — would give rise to the thought that the new earth will likely be much larger than the present earth. A city of this size would be completely out of place sitting on the present earth, but the new earth will apparently be of a size that could easily accommodate this city.)

Salvation in Scripture is always dealt with in relation to the scope of Scripture; and Scripture deals centrally with everything moving toward a seventh day, a seventh 1,000-year period (cf. Matthew 16:28-17:5; 2 Peter 1:15-18; 3:3-8). Events during this coming day, the Messianic Era, must be brought to pass first. And therein lies the reason why Scripture deals with man centrally in relation to this time, with the ages beyond seldom being in view (regardless of which aspect of salvation is being dealt with — past, present, or future).

Only following the Messianic Era can the ages that lie beyond this era be brought into view in all their fullness. During the present time, the eternal ages are briefly dealt with in Scripture so that man can have some understanding of God’s plan for the ages, where the whole of the matter — 6,000 years, followed by a 1,000-year Messianic Era — will eventually lead. But only following the Messianic Era will matters move beyond that which is dealt with extensively in Scripture. Only then will God begin to open up and fully reveal that which will occur during the period which man thinks of today as eternity.

And the manner in which Scripture presents this whole matter — particularly as it relates to man’s salvation — has become very difficult, practically impossible, for most Christians to see and grasp. These Christians have been wrongly taught for years — not necessarily concerning how to be saved, but concerning the purpose for salvation and that which lies ahead for redeemed man. And because this erroneous teaching surrounding salvation (seeing eternal salvation as the goal) has become so ingrained within their way of thinking, attempts to present salvation from the correct biblical perspective usually meet with askance looks, opposition, or antagonism on almost every hand.

(Eternal salvation, rather than being the goal, places man in a position where he can one day realize the goal that God has for man, which is regal. Eternal salvation, wherein unsaved man passes “from death to life” [John 5:24; Ephesians 2:1], places an individual in the position where he can one day realize the purpose for his very existence, the purpose for his creation in the beginning — “. . . let them have dominion” [Genesis 1:26-28].)

When that which is depicted by the woman placing the leaven in the three measures of meal in Matthew 13:33 (which apparently occurred very early in the dispensation and concerned an attempt on Satan’s part to corrupt all biblical doctrine having to do with the Word of the Kingdom), anything related to the Word of the Kingdom began to be adversely affected. And this working of the leaven, of necessity, extends even into the biblical scope of salvation by grace.

The latter would have to be the case because of the inseparable connection salvation by grace has with the Word of the Kingdom. It is man passing “from death to life” that places him in a position where he can realize the salvation of his soul.

And matters become even more negative surrounding the relationship that salvation by grace has with the kingdom through the message of those advocating Lordship Salvation. Those proclaiming this message take things having to do with the Word of the Kingdom and erroneously bring these things over into and apply them to the message of salvation by grace (i.e., things having to do with present and future aspects of salvation are removed from their respective contexts and applied to things having to do with the past aspect of salvation). And, by and through this means, those proclaiming this message not only remove the kingdom from view but they do two other things in the process. They both destroy the Word of the Kingdom and corrupt the message of salvation by grace.

Interestingly enough, those who proclaim a correct salvation message per se but ignore the kingdom and those who proclaim a Lordship Salvation message (who, by and through this means, destroy one message and corrupt the other) form two major groups in Christendom today. Those from these two groups remain at almost complete odds with one another on the message of salvation by grace; but when it comes to correctly relating this message to the kingdom, which neither does, it can only be said of both groups that they similarly have been adversely affected by the same leavening process that is rampant in the Laodicean church of today.

Chapter One

Location of the Conflict

If indeed you have heard of the dispensation of the grace of God that was given to me for you,

how that by revelation He made known to me the mystery . . .

And to make all see what is the fellowship [‘dispensation’] of the mystery, which from the beginning of the ages has been hidden in God, who created all things through Jesus Christ:

to the intent that now the manifold wisdom of God might be made known by [‘through’] the Church to the principalities and powers in the heavenly places,

According to the eternal purpose [‘According to a purpose of the ages’] that he accomplished in Christ Jesus our Lord (Ephesians 3:2-3, 9-11 [3a]).

There is an existing, ongoing warfare between powerful spirit beings in the heavens (Satan and his angels) and individuals on the earth (Christians). This warfare centers on salvation — not the Christians’ presently possessed eternal salvation but present and future aspects of salvation, the salvation of the soul. In this respect, the existing warfare is a battle for the souls (the lives) of the saved.

And the warfare has regal ramifications, which takes one all the way back to:

1. The reason for man’s creation in the beginning (“let them have dominion [‘let them rule’]” [Genesis 1:26-28]).

2. And the reason Satan brought about man’s fall (Satan was the one to whom God had previously given dominion [rulership] over the earth, the one who held the scepter at the time of man’s creation [Ezekiel 28:14; Luke 4:6], with man created to replace the incumbent ruler).

Man has been, is being, and will be saved for a revealed purpose. There is a revealed goal in view, and, relative to salvation, that goal is always the same in Scripture, regardless of what aspect of man’s salvation is in view. That goal is the same for the whole of man’s salvation — “spirit, soul, and body” (1 Thessalonians 5:23). That goal has to do with redeemed man ultimately occupying the position for which he was created in the beginning.

Man, realizing the goal of salvation, must one day hold the scepter. And this will occur after “Man’s Day” has run its course, at the beginning of the Messianic Era.

The Church was called into existence to be the recipient of that which Israel rejected at Christ’s first coming — proffered regal positions in the kingdom of the heavens. This offer was extended to Israel in time past, but Christians are the ones to whom the offer is presently being extended. And, with this in view, Christians (as Israelites in time past) are the ones presently being afforded the opportunity to bring forth fruit in relation to the kingdom (cf. Matthew 21:43; 1 Peter 2:9-10).

It is Christ and His co-heirs (Christians from the present dispensation) who are destined to one day replace Satan and his angels, the present rulers in the kingdom. This is what is being made known to the present rulers (“the principalities and powers in the heavenly places”), through the Church, in Ephesians 3:10 — the fact that they are about to be replaced, by man, 6,000 years after the fact, realizing the purpose for his creation in the beginning.

God is about to bring in a new order of Sons, and Satan knows this. Six thousand years ago, at the time of man’s creation, it was made known that man would replace the incumbent rulers (Genesis 1:26-28). And, during the present dispensation, a continuing declaration of this same fact is being made known through the Church in a more specific manner (i.e., not man in general but Christ and His co-heirs [Christians] in particular will replace the incumbent rulers).

This is why the warfare rages. Satan and his angels are doing everything within their power to prevent God’s new order of Sons from being brought forth. Satan and his angels know that once God brings forth this new order of Sons (Christ and His co-heirs), these Sons will not only rule the earth in the stead of the incumbent rulers but they will rule from the same heavenly places (cf. Ephesians 6:12).

(Note that the battle seen between Michael and his angels on the one hand and Satan and his angels on the other in Revelation 12:7-9 [cf. Ezekiel 28:16-19 {16b}] — a battle that will occur near the middle of the coming Tribulation, in which Satan and his angels will be cast out of their heavenly places onto the earth — anticipates and prepares the way for Christ and His co-heirs to then move into this heavenly realm and exercise regal power therein.)

The coming kingdom of Christ, toward which the whole of Scripture moves, will be one kingdom with two realms — a heavenly realm, and an earthly realm. Christ, the Seed of Abraham, will be the Supreme Ruler; and occupying positions of power and authority with Him will be the seed of Abraham (the Church) ruling from a heavenly realm and the seed of Abraham (Israel) ruling from an earthly realm.

Christ, after this fashion, will have a dual reign, both from His Own throne in the heavens and from David’s throne on the earth (Luke 1:31-33; Revelation 3:21). There will be a Jerusalem above and a Jerusalem below. The New Jerusalem will rest in a heavenly position above the earth, as the capital of the earth from above (apparently a satellite city which those on the earth can possibly behold); and the city of Jerusalem on the earth will be restored, existing as the capital city of the earth from below.

Christ with His co-heirs will exercise power and authority from the New Jerusalem above the earth; and Christ in the midst of and with His people, Israel, will exercise power and authority from Jerusalem below. Power and authority from above will emanate from Christ’s own throne, and power and authority from below will emanate from David’s throne, which will be given to Christ.

That will be the basic structure of the coming kingdom of Christ, in which both the heavenly seed and the earthly seed of Abraham will “possess the gate of [rule over]” the Gentile nations of the earth. And this rule will result in not only the nations being blessed but the kingdom ultimately (at the end of 1,000 years) being brought back into a state where it can be delivered up to the Father so that “God may be all in all [‘God may be all things in all of these things’]” (Genesis 12:1-3; 22:17-18; 1 Corinthians 15:24-28; cf. Colossians 1:16, 20).

The Present Kingdom

The earth is a province in the kingdom of God, and Satan holds the position of Messianic Angel (the provincial ruler) over the earth. He has held this position since the time of his appointment by God in the beginning, prior to his fall; and he (along with angels ruling under him) will continue holding this position until he is one day replaced by Man — the second Man, the last Adam, with His co-heirs, redeemed from the lineage of the first man, the first Adam (Ezekiel 28:14-16; Hebrews 2:5-10).

Satan’s fall produced no change in his appointed position, for a principal of biblical government necessitates that an incumbent ruler hold his appointed position until his successor not only appears but is ready to take the scepter. There is no such thing as God removing a ruler from a province in His kingdom and not, at the same time, appointing another ruler.

Though Satan’s fall produced no change in His appointed position, it did bring about a change in the kingdom over which he ruled. The material kingdom itself was reduced to a ruin.

The earth was [‘But the earth became’] without form, and void; and darkness was [‘and darkness became’] upon the face of the deep.” (Genesis 1:2a; cf. Ezekiel 28:18b)

From that time until immediately prior to the creation of Adam, though Satan continued to occupy his appointed position, he ruled over a ruined kingdom shrouded in darkness.

Then, approximately 6,000 years ago God restored the earth, along with the light of the sun and moon, and brought man into existence with a view to man taking the scepter held by Satan. This is the way Scripture begins.

1. A creation.

2. A ruin of that creation, resulting from Satan’s sin.

3. A restoration of the ruined creation through divine intervention, over six day’s time.

4. Then, the creation of man to take the scepter, in the stead of Satan.

However, the incumbent ruler, Satan, brought about the first man’s fall; and this necessitated the appearance of the second Man to provide redemption before fallen man could one day hold the scepter, as God had originally intended. Satan, bringing about the first man’s fall, followed by God’s redemption of fallen man, follows the pattern previously established in Genesis chapter one:

1. A creation.

2. A ruin of the creation, resulting from Satan’s intervention.

3. A restoration of the ruined creation through divine intervention, over six days (6,000 years) time.

4. Then, redeemed man ultimately holding the scepter in the stead of Satan, realizing the reason for man’s creation in the beginning.

The earth had been brought into existence for a purpose — “to be inhabited,” i.e., to be an inhabited province in God’s kingdom (Isaiah 45:18); and, following its ruin, the earth was restored in order that God’s purpose for the earth might be realized.

Man, likewise, had been brought into existence for a purpose (Genesis 1:26-28); and following man’s ruin, God began a work of restoration in order that His purpose for man’s existence might be realized.

As God (following Satan’s fall) restored the ruined material creation over a six-day period, He (following man’s fall) is presently restoring another ruined creation — ruined man — over the same length of time, with each day in the latter restoration being 1,000 years in length. Then, as God rested for a day following the prior restoration (Genesis 2:1-3), He will rest for a day, for 1,000 years, following the present restoration (Hebrews 4:4-9).

The pattern concerning how God restores a ruined creation was set at the very beginning, in the opening verses of Genesis. And man, a subsequent ruined creation, must be restored in exact conformity with the God-established pattern.

As this restoration pertains to “time,” it will occur over six days, over six thousand years (cf. Matthew 16:28-17:5; 2 Peter 1:15-18; 3:3-8). And there will then be a day of rest that will last for one day, for one thousand years. This is the earth’s coming Sabbath, toward which every earthly Sabbath pointed and every earthly Sabbath anticipated (Exodus 20:8-11; 31:13-17; Hebrews 4:4-9).

The whole of Scripture, progressing through six days of redemptive work, moves toward that coming Sabbath of rest. The skeletal structure was set in perfect form in the beginning, and the whole of Scripture beyond that point must rest on this structure. The whole of Scripture moves toward that coming seventh day when Christ and His co-heirs will take the scepter and rule the earth in the stead of Satan and his angels.

(For additional details concerning a correct interpretation and understanding of Genesis 1:1-2:3, refer to chapters 2-4 in the author’s book, The Study of Scripture, in this site.)

From what realm though 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 (Genesis 6:2-4; Job 1:7; 2:2; 1 Peter 5:8; Jude 1:6), but they do not rule on the earth.

1) Location of Satan’s Rule — Old Testament

Daniel chapter ten presents certain insights into how the present kingdom of Satan is structured, along with the location of those administering power and authority in the kingdom. In this chapter, a heavenly messenger who had been dispatched to Daniel on the earth from that part of the heavens where God resides and rules (the northernmost point in the universe in relation to the earth [Isaiah 14:13 ASV]) was detained at a point in route. 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 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 will 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].)

2) Location of Satan’s Rule — New Testament

The book of Ephesians presents the same picture of Satan’s present kingdom as the book of Daniel, though from a different perspective. Ephesians is a book dealing with the heavenlies, pointing to the place where the Christians’ future inheritance lies (Ephesians 1:3-23). Christians have been saved with a view to realizing an inheritance as co-heirs with Christ in a heavenly kingdom at a future date. That is one of two central messages in this book.

The other central message has to do with the present inhabitants of that heavenly sphere — Satan and his angels (Ephesians 1:21; 3:9-11; 6:11ff). They are said to reside “in heavenly places” (Ephesians 3:10), and Ephesians 6 presents an existing, ongoing warfare between Christians and these angels.

For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places [KJV: high places]. (Ephesians 6:12)

(The words “in heavenly places” [Ephesians 3:10] and “in high places” [Ephesians 6:12] are both translations of the same Greek words, referring to a heavenly sphere. The reference, in both instances, is to angels exercising positions of power and authority from places in the heavens within the kingdom under Satan — the present existing kingdom of the heavens.

For additional information concerning the present existing kingdom under Satan, along with the coming kingdom under Christ, refer to the author’s book, The Most High Ruleth BOOK, in this site.)

Thus, there is a present existing warfare between the heavenly rulers and Christians; and that warfare rages because Satan and his angels know the reason that the “one new man” in Christ has been called into existence (cf. Ephesians 3:9-11). The one new man will comprise the co-heirs ruling with Christ in that coming day, following the time Satan and his angels will have been put down. And Christ, with His co-heirs, ruling in the stead of Satan and his angels, will exercise power and authority from the same realm where Satan and his angels presently rule.

Thus, the warfare rages because Satan and his angels will do everything within their power to prevent this transfer of power and authority; and it will continue to rage until Christians have been removed from the earth, anticipating Satan and his angels being removed from their heavenly realm (“threw them to [‘unto,’ ‘upon’] the earth” [Revelation 12:4, 7-10; cf. Ezekiel 16-19 {16b}]) with a view to Christ and His co-heirs taking the kingdom (Revelation 19:11-20:6; cf. Revelation 11:15).

These things will occur at the end of the present dispensation (which has lasted almost 2,000 years) and near the end of the present age (which has lasted almost 6,000 years). Then, and only then, will redeemed man realize the purpose for his creation in the beginning — “. . . let them have dominion” (Genesis 1:26-28).

(The present dispensation covers time between the sixty-ninth and seventieth week in Daniel’s Seventy-Week prophecy [Daniel 9:24-27], though not time related to the prophecy itself. The present dispensation comprises a 2,000-year period separate from time in Daniel’s prophecy.

God’s chronometer, marking time in the prophecy, has, so to speak, stopped, allowing the present dispensation to run its course. Then, once the present dispensation has been completed, the Church will be removed, and God will complete His dispensational dealings with Israel by and through the fulfillment of that which is seen in Daniel’s prophecy.

God’s chronometer relating to the Jewish people will then mark time in Daniel’s prophecy once again, fulfilling the final week, the final seven years. This final unfulfilled week is the coming seven-year Tribulation. And the fulfillment of this final week will not only complete seven unfulfilled years of the previous dispensation but also the final seven years of the age covering “Man’s 6,000-year Day.”

For more information on Daniel’s Seventy-Week prophecy, refer to Chapter 12, “Daniel’s Seventy Weeks,” in the author’s book, The Time of the End, in this site.

For information on distinctions between ages and dispensations, refer to the author’s book, The Study of Scripture, chapter 5, in this site.)

The Proffered Kingdom

Israel was called into existence to be the nation that God would not only bless but would, in turn, through this nation, bless all the other nations as well. In this respect, Israel was called into existence to be the channel through which God would bless all of mankind (Genesis 12:1-3).

In order for these blessings to ultimately be realized in their fullness, man must occupy the position for which he was originally created. Man must hold the scepter. There can be (there have been and presently are) blessings for mankind, through Israel, as man moves toward that end; but the fullness of blessings that God has in store for mankind, through Israel, cannot be realized until Israel has been restored and man actually holds the scepter.

To effect the whole of the matter, Israel’s calling involved giving man the Redeemer, giving man the Word of God, and being made the repository for both heavenly and earthly promises and blessings.

Through Israel God has given to man the Redeemer and the Word of God, revealing His plans and purposes. But the heavenly and earthly promises and blessings, other than a foretaste, have yet to be realized. Such a realization awaits Israel’s restoration and man holding the scepter during the coming Messianic Era.

1) Israel and the Proffered Kingdom — Past

There were two times in history when the nation of Israel was placed in a position where the people of Israel could enter into and occupy the kingdom. The first was under Moses and later Joshua following the Exodus from Egypt, and the second was under Jesus the Christ almost 1,500 years later.

a) The Earthly

The proffered kingdom during the days of Moses and Joshua had to do with the earthly segment of the kingdom. The Israelites had been called out of Egypt to realize an inheritance in another land, and that other land was the earthly land of Canaan.

The nation under Moses, at Kadesh-Barnea, rebelled against God and His appointed leader Moses. Because of unbelief, they refused to enter the land and, under God, take the land; and, within their actions, they even went so far as to seek to appoint a new leader and return to Egypt (Numbers 13:26-14:4).

This resulted in the entire accountable generation, save Caleb and Joshua (because they possessed “a different spirit” relative to entering the land), being overthrown in the wilderness during the next thirty-eight and one-half years (Numbers 14:5-38). And then Joshua, after the overthrow of the entire accountable generation and after the death of Moses, led the second generation of Israelites into the land (Joshua 1:1ff).

The Israelites entering the land under Joshua though, along with succeeding generations of Israelites, never realized the fullness of the purpose for their calling. This failure was the result of unbelief and disobedience at different times on the part of the people. And the attitude and action of the people in this respect governed the attitude and action of God in this same respect (Leviticus 26; Deuteronomy 28).

God’s blessings would follow Israel’s belief and obedience, resulting in the surrounding Gentile nations also being blessed. But exactly the opposite would result from unbelief and disobedience. There were curses rather than blessings, and a withholding of blessings from Israel resulted in a withholding of blessings from the surrounding Gentile nations as well.

The kingdom reached its heights during the days of David and his son, Solomon. But following the division of the kingdom after Solomon’s death, things took a different turn entirely. The nation, through a continuing disobedience, became entrenched in a downward course from which there would be no return, leading to Gentile captivity and the “times of the Gentiles.” God’s call to His people to “humble themselves, and pray and seek My face, and turn from their wicked ways” (2 Chronicles 7:14) — through the prophets — went unheeded.

And God remaining true to His Word (Leviticus 26:32ff; Deuteronomy 28:25, 37), eventually allowed Gentile powers to enter the land and take His people captive, uprooting the Jewish people from their own land and transporting them to Gentile lands. The Assyrians came down and took the northern ten tribes into captivity beginning about 722 B.C., and the Babylonians came over and took the southern two tribes into captivity beginning about 605 B.C.

The removal of the southern two tribes, completing a captivity and removal of the Jewish people from their land by Gentile powers, began the period known as “the times of the Gentiles,” which extends from that point until the end of the coming Tribulation.

The kingdom was taken from Israel at this time, along with the Glory; and neither will be restored to Israel until the coming Messianic Era (Ezekiel 10:4, 18; 11:22-23; 43:1-5; cf. Luke 9:32; Acts 1:9; 1 Timothy 3:16). Though the Jewish people were allowed to return from captivity seventy years following the Babylonian captivity, only a remnant returned; and though the temple was rebuilt, it housed no Glory.

And the same holds true today. Though the nation has been allowed to return, only a remnant has done so (but this time by and through a Zionistic, man-made movement, in unbelief); and though Israel will shortly rebuild her temple, it will house no Glory.

Another parallel relative to Israel past and present also holds true. The remnant forming the present nation, just as the remnant forming the past nation, will be uprooted and driven to the ends of the earth. The former occurred under the Romans, beginning in 70 A.D., and the latter will occur under Antichrist, beginning in the middle of the Tribulation.

And as the temple that was built by the remnant returning to the land following the Babylonian captivity was later destroyed (in 70 A.D.), so will it be with the temple that Israel is about to build. It too will be destroyed (Daniel 9:26; Matthew 24:15-22; Luke 21:20-24).

Israel, with her temple (housing the Glory of God once again), will be restored only after the “times of the Gentiles” has run its course and after Messiah returns. Christ, Himself, will personally restore the nation (Deuteronomy 30:1-3; Matthew 24:30-31), and He, Himself, will personally build the temple (Zechariah 6:11-13).

b) The Heavenly

The preceding forms a brief historic and prophetic overview of the earthly segment of the kingdom, which could be understood following the days of David as the kingdom covenanted to David (2 Samuel 7:4-17; cf. Luke 1:31-33).

However, there is another segment of the kingdom that also, of necessity, had to be offered to Israel; and that other segment is the heavenly.

This segment of the kingdom was offered to Israel at the time of Christ’s first advent. Scripture clearly reveals that the earthly segment of the kingdom was not in view at all at this time. Only the heavenly segment was in view.

John the Baptist preceded Christ with the message,

Repent [plural in the Greek text, referring to the entire nation]: for the kingdom of heaven [lit. the heavens] is at hand! (Matthew 3:1ff)

John was the forerunner of the Messiah (Matthew 3:3); and he appeared, calling the nation to repentance (a change of mind), announcing that the kingdom of the heavens (the rule of the heavens over the earth) was at hand (i.e., had drawn near and could have been established, for the Messianic King Himself was present [cf. Matthew 2:2; 27:37]).

(The expression, “the kingdom of heaven,” appearing thirty-two times in the gospel of Matthew [KJV, et al.] should literally be translated, on every occasion, “the kingdom of the heavens.” The word “heaven” is always plural and proceeded by the definite article in the Greek text.)

Then after John was imprisoned, Jesus took up the message (Matthew 4:12, 17), later He called out twelve disciples to carry this same message to the people throughout the land of Israel, and later yet He called seventy others for the same purpose (Matthew 10:1ff; Luke 10:1ff).

Thus, the offer of the kingdom of the heavens was extended to Israel initially by John the Baptist and for a subsequent three and one-half years by Christ and His disciples — the Twelve, and then the Seventy. But, after all had been said and done, the nation, because of the attitude of the religious leaders in Israel, rejected not only the offer but even went so far as to reject and crucify the One who made the offer (Matthew 12:22-32; 23:1ff; 27:17ff).

(An offer of the heavenly segment of the kingdom was a matter that the religious leaders in Israel should have been quite familiar with. This segment of the kingdom, though not dealt with as extensively in the Old Testament as the earthly, was still a major subject of Old Testament Scripture [Genesis 14:18-22; 15:5; 22:17-18; 26:4; Daniel 7:18-27; 10:13-21; cf. Job. 1:6-12; 2:1-6]. And many Israelites throughout Old Testament history, understanding these things, looked beyond the earthly to the heavenly [cf. Matthew 8:11; Hebrews 11:8-16].)

Israel’s rejection of the kingdom of the heavens anticipated the Church being called into existence to be the recipient of that which the nation had rejected (Matthew 16:1-18). And the announcement concerning the matter was subsequently made to the religious leaders in Israel, as recorded in Matthew 21:43, immediately prior to the events of Calvary:

Therefore I say to you, the kingdom of God [that part of the kingdom that had been offered, the heavenly] will be taken from you and given to a nation bearing the fruits of it. (Matthew 21:43)

The heavenly segment of the kingdom was taken from Israel in view of the Church being called into existence to be the recipient of that offer. And Israel, from that point forward, in line with Matthew 12:31-32, could not bring forth fruit relative to the kingdom of the heavens.

Israel, relative to this segment of the kingdom, could no longer bear fruit, “either in this age or in the age to come.” That encompassed the two ages covering the whole of the time set forth by the seven days in Genesis chapters one and two, which covers the 6,000 years comprising Man’s Day and the 1,000 years comprising the Lord’s Day, the Messianic Era.

But note that this is relative to the kingdom of the heavens only. It has nothing to do with the kingdom covenanted to David, the earthly segment of the kingdom. This can never be taken from Israel, and Israel will one day be very fruitful, on the earth, when Messiah returns and this segment of the kingdom is restored to the nation.

2) The Church and the Proffered Kingdom — Present

When Christ announced to the religious leaders in Israel that the kingdom would be taken from Israel and be given to “a nation bearing the fruits of it,” that nation — the Church (1 Peter 2:9) — did not then exist. But though the Church had not yet been called into existence, it had previously been mentioned by Christ (Matthew 16:18) and had been anticipated by events leading into Matthew 21:43 (Matthew 12:22-32; 13:1ff; 21:18-42).

The first mention of the Church though, in reality, actually precedes these events in the gospel of Matthew by one and a half millennia in one respect and by four millennia in another respect.

Moses, 1,500 years before Christ’s first appearance and 1,500 years before the Church was brought into existence, provided the first recorded information concerning the Church. And this information is provided by way of typology in Genesis chapters two and three, drawn from events occurring 2,500 years before Moses recorded them (Eve removed from Adam’s body, foreshadowing Christ’s bride removed from His body, etc.).

Then another interesting matter surrounds the fact that the Church is presented in biblical typology prior to any mention of Israel after this fashion. Israel is not seen in biblical typology until the events recorded in Genesis 4 (Cain slaying Abel, Israel slaying Christ). And events in chapter four parallel events in the previous chapter, in Genesis 3, where Adam partakes of sin to effect Eve’s redemption, foreshadowing Christ becoming sin to effect our redemption (2 Corinthians 5:21).

Thus, matters surrounding Israel rejecting the offer of the kingdom of the heavens, climaxed by the crucifixion of the One who made the offer and necessitating the calling into existence of the Church, all have their roots back in the opening chapters of Genesis. The Church is that “holy nation” (1 Peter 2:9) spoken of in type by Moses, referred to by Christ in Matthew 16:18, and in the mind of Christ in Matthew 21:43 when He announced to the religious leaders in Israel that the kingdom would be taken from them and be given to “a nation bearing the fruits of it.”

The Church is comprised of a heavenly people with heavenly promises and blessings, and these promises and blessings will be realized during a future day (the Messianic Era), in the heavens, not on the earth. Contrariwise, Israel’s future promises and blessings are earthly alone, for the heavenly promises and blessings have been taken from Israel.

Accordingly, viewing the matter after the preceding fashion leaves no room to question what facet of the kingdom (heavenly or earthly) was offered to, rejected by, and taken from Israel. The Word clearly states what facet: the “kingdom of the heavens,” referring to the heavenly sphere of the kingdom.

(The confusion in this realm usually emanates from erroneously understanding the expression, “the kingdom of the heavens,” as referring only to a kingdom having its origin in the heavens, where God dwells, not to a kingdom located in a heavenly sphere.

Then, beyond these clear statements concerning what facet of the kingdom was in view at the time of Christ’s first coming, exactly the same thing can be seen and understood when viewing the matter from the standpoint of the whole of Scripture.)

The earthly segment of the kingdom had been covenanted to David via an unconditional covenant and could not have been, nor can it ever be, taken from the nation of Israel. Christ’s announcement to the religious leaders in Israel could not have had anything to do with the earthly segment of the kingdom; nor was the earthly segment of the kingdom even in view in the offer of the kingdom to Israel, beginning with John and continuing with Christ and His disciples.

The heavenly segment of the kingdom alone was in view in the offer to Israel, the rejection by Israel, the removal from Israel, and the offer to another nation. And the Church alone — “Abraham’s seed [because of the Christians’ position ‘in Christ’], and heirs according to the promise [heavenly, not earthly]” (Galatians 3:29) — is the only entity that can possibly be identified as this new nation, the one presently being extended the opportunity to bring forth fruit relative to the kingdom of the heavens (1 Peter 2:9-11; 2 Peter 1:8-11).

And the work of the Holy Spirit throughout the entire present dispensation revolves around this whole overall thought. Redeemed man, removed from both Jew and Gentile, has been saved (has become a new creation, a part of the one new man “in Christ”) for a purpose; and that purpose has to do with bringing forth fruit (present) with a view to occupying a position as co-heir with Christ in the “kingdom of the heavens” (future).

The Future Kingdom

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 (note that David will also rule from this throne [cf. Ezekiel 34:23; 37:24; Luke 1:31-33]).

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 are made subject to Him [Christ],” the kingdom will be “delivered up” to “God 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).

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 position for which he was created in the beginning.

Chapter Two

Participants in the Conflict

Finally, my brethren, be strong in the Lord, and in the power of His might.

Put on the whole armor of God, that you may be able to stand against the wiles of the devil.

For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places [against the spirit forces of wickedness in heavenly places]. (Ephesians 6:10-12)

Christians are presently engaged in a battle against powerful angelic rulers in the spirit world. These angels, ruling in the kingdom of Satan, are striving for the souls of men; and the outcome of this conflict, like any conflict, is determined by proper or improper preparation as one engages the enemy.

A properly prepared Christian can enter the conflict and consistently win battle after battle, but an improperly prepared Christian entering the conflict can only experience defeat time after time.

Victory is achieved by engaging the enemy within the framework of the Lord’s instructions in Ephesians 6:10ff. A Christian though who engages the enemy after any other fashion is entering the conflict apart from the Lord’s instructions, leaving himself in a very vulnerable position, one in which the enemy can consistently achieve victory.

Thus, in this respect, victory on the one hand or defeat on the other is determined by the Christian’s preparation for the conflict at hand. A Christian can either heed the Lord’s instructions or he can ignore the Lord’s instructions. There is no middle ground (Matthew 12:30; Luke 11:23). The former will produce readiness for battle and result in victory, but the latter will leave the Christian very vulnerable to attack and can only result in defeat.

Victory for the Christian will actually be determined by how badly he wants to win. The overriding thought in Ephesians has to do with individuals being saved for a revealed purpose. Christians have been saved by grace through faith (Ephesians 2:8) in order to realize an inheritance in heavenly places (Ephesians 1:3, 11, 18; 2:6-7; 3:1-6). The task of a pastor-teacher is to lead Christians into a mature knowledge of this inheritance, a mature knowledge of the things surrounding the purpose for their salvation (Ephesians 4:11ff), resulting in their being filled with the Spirit (Ephesians 5:18ff) and being able to engage the enemy after the fashion given at the end of this epistle (Ephesians 6:10ff).

How badly do Christians really want to achieve victory over the enemy and one day realize the proffered inheritance with God’s Son? That is the question that will determine what a Christian does about the Lord’s instructions concerning proper preparation for the battle at hand.

Confronting the Enemy

Knowing one’s enemy and his objective is all-important when one enters into a battle. The enemy, in this case, is identified in very graphic terms at the outset of the Lord’s instructions, and the enemy’s objective is a major subject of Scripture. Christians are to be “strong in the Lord, and in the power of His might”; and they are to properly clothe themselves with provided armor as they move about in this fashion (being strong in the Lord, relying upon His power and might) in order that they might be able “to stand against the wiles of the devil” (Ephesians 6:10-11). And the crafty ways that Satan uses as he lies in wait to deceive are brought to pass by and through the actions of powerful fallen angels, world-rulers in his kingdom (Ephesians 6:12; cf. Ephesians 4:14).

Satan is the great imitator. He ever seeks to counterfeit the work of God as he and his angels move against Christians. God has innumerable angels at His command who perform activities in His kingdom; and Satan, “the god of this world age” (2 Corinthians 4:4 [“the god of this age” in relation to the earth and his rule]), has innumerable angels at his command who perform activities in his kingdom.

(The kingdom of Satan is actually a part of the overall kingdom of God. Angels rule domains throughout God’s kingdom, and their rulership over domains is looked upon and referred to as the rule over a kingdom. Delegated power and authority of this nature has to do with numerous kingdoms within one overall kingdom.

Satan, in time past, was among the angels given a kingdom and dominion. However, dissatisfied with the extent of his delegated power and authority, Satan sought to “exalt his throne" and “be like the most High [be like God Himself, the supreme Ruler over all].”

And today Satan is a rebel ruler within his kingdom, along with one-third of his original contingent of ruling angels, who followed him in his attempt to increase his hold on power and authority [cf. Isaiah 14:12-14; Revelation 12:4].

Satan’s present kingdom is referred to as “the kingdom of the world” or “his kingdom.”

Christ, at His first coming, called attention to both the present kingdom under Satan and His coming kingdom when he said, “My kingdom is not of this world [lit., ‘not out of this world,’ referring to the present world kingdom under Satan]” [John 18:36a]. And this will explain that which is involved in 1 John 2:15ff, “Love not the world, neither the things that are in the world . . . .”

It is this present kingdom under Satan that will one day become “the kingdom of our Lord, and of His Christ” [Revelation 11:15 ASV, Revelation 16:10; cf. Matthew 6:10]. And it is this kingdom, which Christ and His co-heirs will rule with a rod of iron for 1,000 years in order to bring the kingdom back into conformity with the way God has established individual kingdoms within His overall kingdom [cf. Psalm 2:6-9; 1 Corinthians 15:24-28; Revelation 2:26-28].)

In God’s kingdom, it is evident that angels perform various activities within the scope of fixed laws in order to fulfill the perfect will of God concerning matters, apart from any immediate command from God; and by so doing, their actions are looked upon as those of the Lord Himself.

(For an example of the preceding, note that the destruction of the cities of the plain during Abraham’s day was carried out by angels, who could only have been acting under fixed laws. And, though angels destroyed these cities, the Lord Himself is also said to have been the One who performed the act. That which was performed by these angels acting under fixed laws became the actions of the One who established these laws [Genesis 19:13-14, 29].)

It appears evident that the same thing occurs in Satan’s kingdom. Satan, “the god of this age,” is the one who moves against Christians in a deceptive manner, the one who ever stands ready to devour them (cf. Ephesians 6:11; 1 Peter 5:8). But our warfare is revealed to be, more specifically, against the innumerable host of angels in Satan’s kingdom rather than against Satan himself, as an individual (Ephesians 6:12).

This can only be carried out by Satan’s angels acting within the scope of fixed laws in order to fulfill the will of Satan, apart from any immediate command from Satan; and by so doing, their actions are looked upon as those of Satan himself.

(Note that these fixed laws, operable in Satan’s kingdom, would have their origin and basis in laws established by God in the beginning. And the manner concerning how these laws operate, though continuing to be operable in a system that had become corrupted under Satan, could not change.)

Thus, by warring against angels in Satan’s kingdom, Christians are actually engaged in a battle against Satan himself. Because of the apparent manner in which command has been established in Satan’s kingdom, there would be no difference between warring against his angels or warring against him personally.

1) Description of the Enemy

Different terms are used in Ephesians 6:12 to describe the angels in Satan’s kingdom against whom Christians are engaged in battle. They are called “principalities,” “powers,” “rulers of the darkness of this age,” and “spiritual hosts of wickedness in the heavenly places.”

These four different descriptions do not form references to various gradations of angels ruling in different territorial domains under Satan, though Satan’s kingdom is structured after this fashion. These descriptions merely constitute four different ways that the Lord uses to describe the enemy, providing various facets of information.

a) “Principalities”: This is a translation of the Greek word arche, which refers primarily to “a beginning” (e.g., Genesis 1:1 [Septuagint]; John 1:1-2). When the word is used in the sense that it appears in the text though, the reference is to “a ruler.” This is the same word used earlier in Ephesians 1:21; 3:10, referring to world-rulers. This is also the word used in 1 Corinthians 15:24, revealing the purpose for Christ’s coming reign over the earth — “when He puts an end to all rule [arche] and all authority and power.” That is, Christ is going to reign until all world-rulers, those holding positions of power and authority, have been completely subdued.

(Though Satan and his angels will be bound in the abyss during this future time [Revelation 20:1-3], Gentile nations, with their rulers, will still be present on the earth. And rebellion will, at times, as it presently does during Man’s Day, still exist within their ranks [Ezekiel 14:16-21; Revelation 20:7-9].)

The Greek word arche, referring primarily to “a beginning” — used as the opening word to describe the incumbent world-rulers in heavenly places — would undoubtedly be an allusion to the fact that those described have held their positions since the beginning. They form part of the original contingent of rulers.

(Those referred to by the word arche form one-third of the original contingent of angels that God deemed necessary to rule the earth with the one later known as “Satan.” Two-thirds of this original group of angelic rulers refused to follow Satan in his attempt to exalt his throne. This is dealt with in “Objective of the Enemy” following in this chapter.)

b) “Powers”: This is a translation of the Greek word exousia, meaning “power” or “authority,” and is simply another way to describe those occupying positions of governmental power. They are not only “rulers,” but they are “powers,” “authorities.” This is also the same word used with arche in the previous references (1 Corinthians 15:24; Ephesians 1:21; 3:10). Exousia not only calls attention to the “power and authority” held by an arche, “a ruler,” but it is also used as a synonym for the arche.

c) “Rulers of the darkness of this age”: The word “rulers” here is the translation of a different word in the Greek text than the word “principalities” appearing earlier in the verse. The word used here is kosmokrator, a combination of two words — kosmos, meaning “world”, and kratos, meaning “to rule.” Thus, kosmokrator means “world-ruler,” shown as such in the KJV text, though the word “rulers” is separated from the word “world.” The expression, “rulers of the darkness of this age,” could perhaps be better translated, “world-rulers of the present darkness,” or “rulers of this present dark age.”

d) “Spiritual hosts of wickedness in heavenly places”: The words “spiritual hosts of wickedness” could be better translated “spirit forces of wickedness,” referring to Satan and his angels. And these individuals are said to reside in “heavenly places,” literally “in the heavenlies,” or “in heavenly places” (identical expression in the Greek text as used in Ephesians 1:3).

Thus, Christians are at war against, not flesh and blood (individuals on the earth), but against the powerful world-rulers of this present dark world who occupy various positions of power and authority under Satan in heavenly places. It is these individuals with whom we are engaged in battle; and because they evidently act within the scope of fixed laws as they seek to carry out Satan’s plans and purposes, our warfare is equally against Satan himself.

2) Objective of the Enemy

Battles between opposing armies are normally fought for territorial rights, which would include governmental control over that territory. The objective in battle is to either retain one’s presently possessed territory or acquire new territory through victory over the opposing side.

And the warfare in Ephesians chapter six is no different. On one side there are powerful world-rulers seeking to hold onto presently possessed territory, along with their positions as rulers over this realm. Then, on the other side there are those called into existence to one day move into and occupy this territory, ruling over this same realm in the stead of the incumbent world-rulers.

Satan and his angels have ruled over the earth from the very beginning of God’s established government in this one province in the universe. Satan was created and positioned over this earth as the “anointed cherub [‘messianic (ruling) angel’]” by God in the beginning (Ezekiel. 28:14), and a great host of other angels were also created and placed in positions of power under him (cf. Daniel 10:13-14, 20; Matthew 25:41; Revelation 12:7-9). And the scepter has been held by Satan and his angels, without interruption, since that time.

However, because of Satan’s aspirations to be “like the Most High” (Isaiah 14:14), major changes have occurred in his kingdom. Disruption, producing chaos in God’s government, entered at one place in the universe by and through the unlawful actions of one provincial ruler.

The first major change in Satan’s kingdom was in the sphere of active rulership — his governing power structure. Two-thirds of the angels originally ruling under Satan refused to follow him in his God-dishonoring, rebellious act, leaving only one-third of the original number (Revelation 12:4). Thus, at the very beginning, Satan’s ranks were depleted by two-thirds from that number that God had originally deemed necessary to properly rule this province in His kingdom.

The second major change was in the domain itself. Because Satan had attempted such an act — which was actually an attempted coup, an attempted takeover of the government of the universe — his kingdom was reduced to a ruin. God had no choice other than to act in accordance with His perfect justice and righteousness, executing judgment of a nature that reduced Satan’s kingdom to the ruin described in Genesis 1:2a. And though Satan continued to hold the scepter, he and the angels who had allied themselves with him, could only rule over a ruined domain.

These things occurred during an age or during ages preceding man, and Scripture provides no revelation concerning “time” during this period. Scripture is silent concerning how long Satan and his angels ruled over the earth in its original state, and Scripture is equally silent concerning how long the earth lay in its ruined state following Satan’s move to exalt his throne.

God has deemed “time” within events prior to the restoration of the earth to be of no moment [Editor’s note: consequence] insofar as His plans and purposes for man are concerned. Thus, “time” begins to be reckoned in God’s revelation to man only when God begins His act of restoring the ruined creation in Genesis 1:2b, anticipating man being created to take the scepter.

Almost 6,000 years ago God restored the earth over a six-day period; and on the sixth day, after God had completed His restoration work, man was created for the express purpose of ruling the earth in the stead of Satan and his angels. An entirely new creation, created in the image and likeness of God — a creature unlike any other in the universe — was brought into existence to take the scepter and rule over the restored province, the restored domain.

Satan knew exactly why the earth had been restored and why God had created man. Following the restoration of the earth, both before and after the creation of man, God made matters very clear through His announced plans and purposes.

God, prior to the creation of man, said,

Let Us make man in Our image, according to Our likeness; let them have dominion . . . .” (Genesis 1:26a)

Then following the creation of man, and the removal of the woman from the man,

Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion. . . .” (Genesis 1:28a)

The word translated “dominion” from the Hebrew text, in both instances (Genesis 1:26, 28), is the word radah, meaning “to rule.” This is the same word used in Psalm 110:2, translated “rule,” referring to Christ’s coming rule over the earth as the second Man, the last Adam.

The earth had been restored for man, and man had been created to take the dominion that Satan possessed; and since the one to take the scepter of the earth within God’s planned economy was now present, Satan possessed only one recourse to retain his position: Man must be disqualified.

Disruption within God’s plans concerning His new order of rulers, rendering man unfit to hold the scepter, is the reason Satan approached and deceived Eve in the beginning. Such resulted in Adam’s fall, disqualifying man and placing him in the same fallen position as Satan — a position in which man could not assume control of the government.

In man’s case though, following his fall, God acted after an entirely different fashion than He had acted when Satan fell. God, in His condemnatory remarks to Satan, because of that which had occurred through his deception of Eve, promised a Redeemer for man (Genesis 3:15); and He then acted in a redemptive capacity by slaying animals and providing coats of skins for Adam and Eve (Genesis 3:21). These things were done immediately after man sinned, before he was barred from Eden; and they were done with a view to redeemed man one day holding the scepter in the stead of Satan and his angels.

Satan knew exactly why God had promised a Redeemer and why a redemptive act had been performed for fallen man, and this is the reason he continued his move against man and has continued it to this day. Satan’s move to retain his position, which began against Adam through Eve, has continued against Adam’s descendants on an uninterrupted fashion for the past 6,000 years. Man is the one whom God brought into existence to replace the incumbent rulers, and the battle has to do with regal rights over a territory — rulership over the earth.

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. God has provided redemption for man, with a view to man one day taking the scepter.

Regality was the purpose for man’s creation, this was the purpose underlying man’s subsequent fall, and this is equally the purpose for his redemption. Everything is regal in nature and has to do with the earth.

Man’s Redeemer has shown Himself fully qualified to replace the incumbent ruler, Satan (Matthew 4:1-11; Luke 4:1-13); and God has provided redemption for man, with a view to allowing redeemed individuals the opportunity to qualify for positions on the throne with the Redeemer when He takes the kingdom. Individuals qualifying for these positions will, in this respect, also replace incumbent rulers, for the angels presently ruling under Satan must also be put down.

(Actually, Christians qualifying to rule in the kingdom with the One who has redeemed them for this purpose will replace all angels associated with a rule over the earth within God’s economy, not just the angels presently ruling with Satan. Two-thirds of the original contingent of rulers over the earth refused to follow Satan, and they, even though not actively ruling today, still retain their crowns, which they must relinquish.

The principle of biblical government necessitating that an incumbent ruler hold the scepter until he is actually replaced would require this to be the case; and the crowns worn by these angels, along with the crowns worn by angels presently ruling in an active capacity under Satan, will be worn by Christians during the coming age.

Matters surrounding Christians about to assume these positions of power can only be why the twenty-four elders are presented arising from their thrones and casting their crowns before God’s throne after the manner and at the time seen in Revelation 4:10. There has to be definite reasons why this event not only occurs but also why it occupies a place in the book of Revelation at this particular point.

The entire matter can only have to do with regality and the earth. It can only have to do with a transfer of power over a domain, for that is not only what is seen in the overall outworking of the central subject matter of the book [Revelation 19ff] but that is also what is seen through the elders’ actions as well [relinquishing their crowns to the One who had originally placed them in a crowned position on thrones, showing a relinquishment of regality over a territory].

The time when the twenty-four elders arise from their thrones and cast their crowns before God’s throne, chronologically, is immediately following the judgment of Christians [at the end of this dispensation, preceding the Tribulation] and immediately before God begins to deal with the earth-dwellers [during the Tribulation].

Contrary to popular interpretation, the twenty-four elders do not represent Christians. Such would be impossible. Christians will not be seated on thrones and possess crowns at this time; nor would they arise from their thrones and cast their crowns before God’s throne if they did. Christians will wear crowns during the coming age, not cast them before a throne preceding the age.

These elders can only be identified as representing those angels, still crowned up to that point in time, who did not go along with Satan in his attempted coup. The earth and its government are in view, and the fact that these elders are crowned shows that they occupy ruling positions associated with the earth’s government [biblical revelation concerns itself with regality and the earth, not with regality and other provinces in the universe].

Also, the Greek word used for “crowns” in Revelation 4:10 is stephanos, not diadema, showing that although these elders are associated with the earth’s government [which itself identifies them as angels], they are not actively involved in this government at the time they cast their crowns before God’s throne [a crown worn by one actively occupying a governmental office is called a diadema, not a stephanos]. They are presented at this particular point in the book as willingly relinquishing their crowns, with a view to others about to take the kingdom [Christians having previously been shown qualified to rule at the judgment seat (Revelation 1-3)]; but crowns worn by Satan and his angels will have to subsequently be taken by force.

Refer to Crowns Cast Before God’s Throne!, in this site, for a more comprehensive discussion of Revelation 4:10 and crowned rulers.)

God has set aside an entire dispensation to call out the rulers who are to ascend and occupy the throne with His Son during the coming age. Christians, those individuals comprising the “one new man” in Christ, are the ones presently being extended the offer to realize the very purpose for man’s existence. The Church, on which God’s present dispensational dealings center, was called into existence for this purpose (Israel, at Christ’s first coming, rejected heavenly promises and blessings; and the Church was called into existence to be the recipient of that which had been rejected — i.e. the offer to move into and occupy positions in heavenly places in the kingdom).

Accordingly, God’s primary work in the world today surrounds acquiring a group of qualified individuals from the human race who, during the coming age, will be able to ascend the throne with His Son and rule from heavenly places in the stead of angels. The “world [‘inhabited world’] to come” will not be placed under the rule of angels, as the present inhabited world. Rather, it will be ruled by Man (Hebrews 2:5-10).

And the Holy Spirit has been sent into the world by the Father to acquire a bride for His Son (the antitype of Eve, the one who will reign as consort queen with the second Man, the last Adam). That is the primary mission of the Holy Spirit in the world during the present dispensation (cf. Genesis 24:1ff), and all of God’s activity surrounding Christians throughout the dispensation has this one objective in view (Matthew 25:14-30; Luke 19:12-27).

Thus, the primary purpose for the present dispensation and the primary mission of the Holy Spirit during the dispensation are one and the same — to acquire a bride for God’s Son, allowing the Son to take the scepter and rule the earth as the second Man, the last Adam, with His bride (comprised of His co-heirs).

(For a more detailed discussion of the present ministry of the Holy Spirit in the preceding respect, refer to the author’s book, Search for the Bride, http://lampbroadcast.org/Books/SFTB.pdf.)

Is it therefore any wonder that Christians today find themselves in a battle against the present world-rulers? Christians are the destined heirs of a kingdom presently occupied and controlled by these rulers. Christians are the ones destined to exercise regal power from the same heavenly sphere occupied by these angels, ruling in their stead from the heavens over the earth (a restored earth in the latter case, one removed from the present curse).

And the enemy, the present world-rulers, know these things. And these world-rulers, as never before, in all their fury, presently move against those Christians who aspire to occupy heavenly positions as co-heirs with the coming World-Ruler.

The dispensation is almost over. Man is about to move into that period beyond the 6,000 years, into the seventh 1,000-year period, into the Messianic Era; and God is performing an end-time work in the closing moments, as it were, of not only the dispensation but the entire 6,000 years comprising “Man’s Day.”

Satan and his angels know these things; and they also know that unless they can thwart God’s plans and purposes concerning man, decreed in the eternal council chambers of God before man was even created (Hebrews 1:2), they are about to relinquish positions and territorial rights that they have held since time immemorial. It thus can only naturally follow that their attack would be centered against those about to move in and usurp these positions.

Christ cannot be attacked on a personal level today, for He is at the right hand of the Father in heaven, waiting for that coming day (Psalm 110:1-2). However, Christians are presently here on the earth, within Satan’s domain. They are in a position where the attack can come at any time, on any front. And for this reason, Christians have been commanded to properly clothe themselves with the provided armor.

The enemy is at hand, the warfare is very real, and victory or defeat is dependent upon Christians following the Lord’s instructions concerning the battle.

On the Battlefield

The battle lines have been drawn, but something seemingly rather strange appears to exist in the world today. There doesn’t really seem to be an ongoing battle between Christians and the forces of Satan such as Ephesians 6:10ff describes. Christendom is seemingly in a state of non-combat, more at peace than at war in and with a world ruled by Satan and his angels.

Is this really the case though? And if so, Why?

1) The Laodicean State of Christendom (Revelation 3:14-21)

The absence of any real spiritual warfare, seemingly out of line with Ephesians 6:10ff, is generally very much the case throughout Christendom; and the reason is quite evident. Where there is no move on redeemed man’s part to realize the purpose for his salvation — aspiring to one day occupy proffered positions in the heavenlies — there would be no reason for an ongoing warfare of the nature described in Ephesians 6:10ff.

Satan continues to bring the entire matter under his control and sway, with a diminishing necessity for any type of continuing battle. And the nearness of the complete leavening process, seen in Matthew 13:33, would determine the nearness of both sides simply laying down arms.

Satan has worked for almost two millennia to bring Christendom into its present decadent condition — the Laodicean state of the Church prophesied to exist at the end of the dispensation. And, as previously stated, such has resulted from the continuous working of the leaven that the woman placed in the three measures of meal very early in the dispensation in Matthew 13:33, working through centuries into millennia of time.

Leaven works best in a place where the temperature is neither too hot nor too cold, and the “lukewarm” condition of the Laodicean church (Revelation 3:15-16), fostering the working of the leaven, is today allowing the leaven to do its damaging work almost unchecked.

Not only has Christendom already been permeated through and through with leaven, but the leaven continues to work and is today producing the most rapidly deteriorating and damaging work in the entire 2,000-year history of the Church.

One sad, revealed fact is that those comprising this Laodicean state of Christendom today, for the most part, are not even aware of their own “wretched, and miserable, and poor, and blind, and naked” condition. And they are equally unaware of that which has occurred and is continuing to occur (Revelation 3:17).

The whole of the matter has to do with two kingdoms — the present kingdom of Satan and the coming kingdom of Christ (ref. Colossians 1:13) — and those described in Revelation 3:17 know very little about either kingdom. In short, they lack the spiritual insight to analyze the situation as it exists.

Satan seemingly has Christendom exactly where he wants it; and with the rapidly deteriorating work continuing to be produced by the leaven, the matter is becoming even more so with each passing day. Thus, there is really no battle per se going on between Christendom at large and the world-rulers of this present darkness. All that these world-rulers have to do is maintain the status quo — keep matters in check, and let the leaven continue its work, until such a time as even that will no longer be necessary.

2) But, “If any man hear My voice . . . .” (Revelation 3:20)

There is, however, another side to the matter, one which is very much in keeping with that which is revealed in Ephesians 6:10ff. There are those Christians who refuse to go along with the status quo, those who have enough spiritual insight to know what’s happening, those who understand and aspire to realize the goal of their calling, as Caleb and Joshua in the camp of Israel in Numbers chapters thirteen and fourteen. Those comprising this segment of Christendom, not those within Christendom as a whole, are the ones engaged in open warfare. These are the ones against whom the present world-rulers move in all their fury.

(For material on the Israelites under Moses at Kadesh-Barnea, refer to Chapter 3 in this book.)

Aside from the account of Caleb and Joshua, the matter can be seen very graphically in typology in the books of 1, 2 Samuel; and types, established by God in order to teach His people great spiritual truths, will always be fulfilled in exact detail by and through that which they foreshadow, by and through the antitype.

David, the anointed king of Israel, destined to one day ascend the throne and take over the government, replacing Saul (who had been disqualified to continue occupying the throne), found himself temporarily in a place of exile, in a place of rejection, out in the wilderness. He, though already anointed king, found himself separated from Israel and its government under Saul.

Certain men during this time gathered themselves to David. These were individuals described as being “in distress . . . in debt . . . and discontented [dissatisfied with the existing state of affairs in Saul’s kingdom]” (1 Samuel 22:1, 2). These men remained in the wilderness with David, separate from the kingdom under Saul, and were faithful to David.

In the antitype, Christ has been anointed King over the earth. He is the One destined to one day take over the government, replacing the incumbent ruler, Satan. But today, Christ, as David in the type, finds Himself in a place removed from the kingdom, separated from the earth and its government under Satan (who, as Saul in the type, has been disqualified to continue on the throne).

And just as in David’s case, there are those who find themselves dissatisfied with the existing state of affairs and have gathered themselves unto Christ. These are the ones who remain in the place of exile, the place of rejection with Christ, separate from the present world system under Satan, and are faithful to Christ.

Saul and his men set themselves specifically against David and his men because Saul knew the identity of those destined to one day take over the government (cf. 1 Samuel 23:13-14, 17, 26; 24:2, 20). David and his men during this time continually relied on the Lord; and the Lord, accordingly, delivered them out of the hands of Saul and his men (1 Samuel 23:7-14).

In the antitype, Satan and those allied with him have set themselves specifically against Christ and those allied with Him, for Satan knows the identity of those destined to one day take over the government. Christ though is in the heavens, and Satan cannot touch Him; but those allied with Him are here on the earth and very open to attack. However, as David and his men, relying upon the Lord, were delivered from the enemy, so will the followers of Christ, relying upon the Lord, be delivered from the enemy. Deliverance in both instances occurs in the same way, after the same fashion.

When the day arrived that Saul and his men were finally put down, David and his faithful followers moved in and took over the government.

And it will be the same in the antitype.

When the day arrives when Satan and his angels are finally put down, Christ and His faithful followers will move in and take over the government.

That which Saul knew concerning David and his faithful band of men in the type precipitated a battle, and that which Satan knows about Christ and His faithful band of men in the antitype also precipitates a battle.

This is where the real battle lies — type or antitype, with the outcome predetermined.

And the type, fulfilled in history, demands that the antitype be fulfilled in prophecy. Biblical completeness, in this respect, is not seen apart from the latter being fulfilled as well.

Chapter Three

Preparation for the Conflict

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. (Ephesians 6:13-18)

The central focus seen in the epistle of Ephesians is heavenly, not earthly; and that which is revealed throughout the epistle has to do with both present and future time. In this epistle, both men and angels are seen occupying the “heavenly places” — Christ and Christians on the one hand, and Satan and his angels on the other (Ephesians 1:3, 20; 2:6; 3:10; 6:12).

In relation to present time, Christ is seated at His Father’s right hand in the heavens (the dwelling place of God, from whence universal rule is administered), awaiting the coming day of His reign; and Christians are positionally seated with Christ, awaiting that coming day as well (Ephesians 1:3ff).

Then, in relation to future time, Christ will be seated on His own throne in the heavens (the heavens associated with and in proximity to the earth, from where a rule over the earth is presently administered and will continue to be administered in that coming day); and Christians, in that coming day, will be seated on the throne as co-heirs with Christ (Ephesians 3:1-11; Revelation 2:26-27; 3:21).

Insofar as the present government of this earth is concerned (the present rule from the heavens over the earth [from that part of the heavens in proximity to the earth]), this heavenly realm is occupied by Satan and his angels, as Satan rules under God in a rebel capacity.

But the future government of the earth (the future rule from the heavens over the earth [from the same heavenly realm presently occupied by Satan and his angels) will not be administered by angels. This government will be administered by Man; this government will be administered by Christ and His co-heirs (Hebrews 2:5-10).

Present Government, Future Government

Satan is “the prince of the power of the air [or, ‘the ruler of the authority of the air’]” (Ephesians 2:2). The word “ruler” in the latter rendering is a translation of archon in the Greek text, a cognate form of the word arche used in Ephesians 6:12, translated “principalities”; and the word “power” is a rendering of the Greek word exousia, used and translated the same way in Ephesians 6:12. Satan is the “chief ruler” among a great host of other powerful spirit beings; and this entire contingent of rulers, with Satan in command, presently exercises governmental power over the earth from the “heavenly places.”

Christ though has been raised from the dead and placed at His Father’s right hand, also in the heavens but far above the present “heavenly places” occupied by Satan and his angels (Ephesians 1:20; 4:10). God’s “right hand” points to the hand of power, and the matter in view by the Son occupying this place at the Father’s right hand is the future government of the earth (Ephesians 1:21).

The Father has told His Son,

Sit at My right hand until I make Your enemies Your footstool. (Psalm 110:1b)

And, following the Son’s enemies having been made His footstool (following complete subjection of all to the Son), the Son is to rule the earth (hold the scepter) as the second Man, the last Adam, and a King-Priest “after the order of Melchizedek.”

The LORD shall send the rod of Your strength out of Zion [Jerusalem]. Rule in the midst of Your enemies!

Your people [the Jewish people] shall be volunteers in the day of Your power; in the beauties of holiness, from the womb of the morning, You have the dew of Your youth.

The LORD has sworn and will not relent [will not change His mind], “You are a priest forever [for the age] according to [KJV: ‘after the’] order of Melchizedek” (Psalm 110:2-4; cf. Genesis 14:17-20; Hebrews 5-7).

Christians are presented in Ephesians as having been raised up together and made to sit together “in the heavenly places in Christ Jesus” (cf. Ephesians 1:3; 2:6). Christians occupy these “heavenly places,” positionally seated with Christ (“in Christ”) at His Father’s right hand, awaiting a future day.

Christians await that day when Christ will leave His present position at His Father’s right hand and come forth as the great King-Priest “after the order of Melchizedek,” for only when this occurs can they realize the purpose for their present positional standing by ascending the throne and ruling as co-heirs, as “kings and priests,” with Christ in His kingdom (Revelation 5:10). Christ and His co-heirs, forming His bride, will then reside in and rule from the same “heavenly places” presently occupied by Satan and his angels.

Awaiting That Day

The position at the Father’s right hand presently occupied by Christ, and positionally by Christians, portends future governmental power. The Father has invited His Son to occupy this position as Christ awaits the future day of His “power” (Mark 13:26; 2 Peter 1:16; Revelation 11:17), and Christians occupy their position “in Christ” with a view to the outworking of God’s plans and purposes in “the ages to come,” when God will “show the exceeding riches of His grace in His kindness toward us through Christ Jesus” (Ephesians 2:6-7).

The ages have been planned around the preordained activity of God’s Son within these ages (Hebrews 1:2), and the Messianic Era is the first of an unending array of ages during which the eternal plans and purposes of God will be fulfilled insofar as God’s Son occupying kingly power is concerned.

During the Messianic Era, God’s Son will rule over the present earth from His own throne in the heavens. And during the ages beyond, His rule can only be of a universal nature, for it will emanate from the throne of God and of the Lamb on the new earth (Revelation 3:21; 22:1-3).

(Universal rule emanates from God’s throne today [located at a northernmost place in the universe, north of the earth], and during the ages beyond the Messianic Era, this throne will rest upon the new earth and exist as the Son’s throne as well. In that day, universal rule will emanate from the throne of God and of the Lamb on the new earth.

The Messianic Era should not be thought of as the first of the eternal ages, for it plainly is not. Rather, the Messianic Era will complete the 7,000 years foreshadowed by the six and seven days in Genesis 1:1-2:3 [cf. John 1:1-2:1]. It is foreshadowed by the seventh of these days and is connected with the septenary arrangement of time and events shown by all seven days, not with time and events during the eternal ages that follow.

The Messianic Era though will be the first of the ages in which the eternal plans and purposes of God are worked out. These plans and purposes have to do with this earth alone during the Messianic Era; then, they have to do with the new heavens, the new earth, and the universe at large during the ages beyond.

Thus, even though the eternal plans and purposes of God will be worked out during both the Messianic Era and the ages beyond, these two periods of time, as noted, must be distinguished from one another.)

How though is God going to exhibit His “kindness” to Christians during the coming ages, referred to in Ephesians chapter two? It will simply be by and through man realizing the purpose for his existence.

Christians — those referred to in the passage — will realize the highest of all possible callings, not only in the coming age but in the ages beyond as well. They will occupy positions with Christ on His throne during the coming age and continue to occupy positions with Christ on the throne of God and of the Lamb during the ages beyond (cf. Revelation 2:26-27; 22:5).

The eschatology of Scripture though concerns itself almost exclusively with the coming age, when God’s Son will ascend His own throne and, along with His co-heirs, rule this present earth with a rod of iron for one thousand years. And attention was called specifically to this age when the Apostle Paul, in Ephesians 3:1ff, began discussing “the mystery” that had previously been revealed to him.

The mystery revealed to Paul had to do with saved Gentiles being made “fellow heirs [‘joint-heirs,’ ‘co-heirs’]” with saved Jews, forming one body, Christ’s body. And, forming Christ’s body together in this manner, both saved Jews and saved Gentiles would be in a position to ascend the throne with Christ as co-heirs with Him during the coming day of His power, when He is revealed as “King of kings and Lord of lords” (cf. Ephesians 3:1-11; Colossians 1:25-29).

But, though attention is called specifically to activities during this one age in chapter three, the thought of “ages” from the preceding chapter would carry over into the whole of the matter. And this could only be particularly true of that which is made known to “the principalities and powers in the heavenly places” through the existence of this new entity, the Church:

to the intent that [‘In order that’] that now the manifold wisdom of God might be made known by [through] to the principalities and powers in the heavenly places,

according to the eternal purpose which He accomplished in Christ Jesus our Lord (Ephesians 3:10-11).

(The Greek word translated “eternal” [aionios] in verse eleven — God’s “eternal purpose” — does not itself mean “eternal.” There is no one word that, in and of itself, means “eternal” in the Greek text of the New Testament This is the word translated “eternal” throughout the New Testament, but the word itself refers to a long period of time, usually thought of as an age.

Aionios can be understood in the sense of “eternal” if the context permits. The immediate context in Ephesians 3:11 doesn’t [Ephesians 3:1ff]; but the far context, referring to “ages,” does [Ephesians 2:7]. Thus, that which is made known to Satan and his angels by and through the existence of the Church would have to do specifically with the coming age but could only extend out into the ages beyond as well.

To avoid confusion in this realm, in Ephesians chapters two and three, “ages” in Ephesians 3:5, 21 KJV, is a translation of genea in the Greek text and should be rendered “generations,” not “ages.”)

The Church in existence today reveals the outworking of God’s plans and purposes in the preceding respect, not only to men but to angels as well. The very existence of the Church could only cause Satan to act in a contrary manner to that which God has decreed, as did the existence of Adam and Eve in Eden, or the existence of Israel at a later time.

The Church is in existence to fulfill an eternal purpose that God “accomplished [KJV: ‘purposed’] in Christ Jesus our Lord” (Ephesians 3:11; cf. Ephesians 1:11). The working out of this purpose will occur in the coming age first, then throughout all of the ages beyond.

In this respect, the immediate or near purpose for the existence of the Church is a rule with Christ from His own throne in the heavenlies over this present earth in the stead of the incumbent “principalities and powers”; and the far purpose is a continued rule with Christ as He sits with His Father on the throne of God and of the Lamb on the new earth, which, as previously noted, can only be universal in scope.

Satan and his angels know the position that Christians will occupy during the Millennium, and, resultantly, warfare ensues. And the warfare could only be further intensified by their knowledge of the position that Christians will occupy beyond the Millennium.

Not only will Christ and His co-heirs move into positions presently occupied by Satan and his angels and rule the earth for one thousand years but they will, following the Millennium, rule out in that realm beyond the earth where Satan and his angels sought to rule. And their God-dishonoring aspirations in time past resulted in their disqualification to even continue occupying regal power and authority in the one realm where they had originally been placed.

Thus, an irony of the entire matter is seen in that which will occur beyond the Millennium, which could only result in Satan’s further hatred for and onslaught against Christians. Satan and his angels will not only relinquish their God-appointed positions over the earth but they will relinquish these positions to individuals who will eventually move out into the far reaches of the universe itself and evidently occupy comparable positions to those which they (Satan and his angels) at a time, in the distant past, sought to occupy.

Satan’s knowledge of these things is why the apostle Paul closed his epistle “to the saints . . . at Ephesus” with information and instructions concerning the warfare in which Christians find themselves. He had been writing about the Christians’ position in the heavenlies (present and future) throughout the epistle. This is what Ephesians is about.

Christians have been saved and positioned in the heavenlies, “in Christ,” for a purpose.

And whether Christians understand this purpose or not, one can rest assured that Satan and his angels understand and know what’s happening, resulting in the existing onslaught against Christians by the world-rulers of this present darkness.

(In relation to man’s calling to one day occupy regal positions in the heavenly places, there is an interesting paradox when this is viewed in the light of the aspirations of both saved and unsaved man today.

Unsaved man on the earth has no calling to go out into the heavens; but, nonetheless, he expresses a desire to go anyway [to the moon, to Mars, and beyond within man’s present space program]. Saved man on the earth, on the other hand, has a calling to one day go out into the heavens — the heavens associated with this earth during the Messianic Era, and the heavens associated with the universe at large in the ages beyond. But, in the main, saved man is not interested.

In short, unsaved man is interested in that which God has no interest in; and saved man, for the most part, shows little to no interest in that which occupies, in reality, the central place in God’s interest surrounding the saved.

Saved man thinks in terms of dying [or being removed from the earth alive at the time of the rapture] and going to heaven, with that being somewhat the end of the matter. But Scripture deals with saved man after an entirely different fashion. Scripture deals with saved man in relation to a rule over this present earth for 1,000 years, from the heavenly places [the heavenly places in relation to the earth, not from the heavenly place where God presently dwells]; and Scripture deals with saved man beyond the 1,000 years ruling out in the universe from a new earth, a rule that will extend throughout the subsequent eternal ages.

The entire matter is regal in nature. Regality marks man’s beginning in Genesis chapter one, and this never changes throughout Scripture, throughout man’s existence, which is eternal.)

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 verse ten, 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 verse seventeen, not at this point in the instructions, in verse fourteen.

“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 chapter six; 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" 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, Chapter 5, “Faith Made Mature,” and the Appendix, “Faith and Works,” in this site)

3) And having shod your feet with the preparation of the gospel of peace (Ephesians 6:15)

Note the emphasis in verses eleven, thirteen, and fourteen 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 on 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, Salvation of the Soul, chapter 6, “Hope, Inheritance, Salvation,” in this site, 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 . . . .

Appendix 1

Amalek

To see the true place and significance of the Amalekites in Scripture and to properly understand the typology involved different places where these people are mentioned, one needs to go back and look at Esau as a progenitor of the Amalekites. And it matters not that the Amalekites existed as a nation prior to this time, for the Amalekite nation is seen existing apart from change throughout its history, whether before or after the days of Esau’s grandson, Amalek (though little is revealed about the Amalekites prior to Esau’s progeny).

Esau is really the only link which Scripture provides to trace the origin of the Amalekites. They appeared during the days of Abraham apart from a reference to their origin. And, the fact that they were associated with Esau at a later point in time from their original appearance, must be looked upon as by Divine design, for a particular reason.

It is within the person of Esau that characteristics are seen which depict the true nature of the Amalekites (within a spiritual frame of reference), allowing that which God has for man to see in passages such as Exodus 17:8-16 to become self-evident.

Rights of the Firstborn

Esau, a man of the world, was the firstborn son of Isaac. He looked upon matters — particularly matters pertaining to his birthright (his rights as firstborn, the main thing singled out in Scripture about Esau) — as the world viewed them rather than as God viewed them. It is said of Esau that he “despised his birthright” (Genesis 25:34).

The Septuagint (Greek version of the O.T.) uses a word for “despised” which means that Esau regarded his birthright as a paltry possession, as something insignificant or of little value. He regarded his birthright as practically worthless. And, Esau, looking upon his birthright after this fashion, sold his rights as firstborn to his twin brother, Jacob, for a single meal of “bread and pottage of lentils.” He sold his rights as firstborn to satisfy his hunger, to satisfy a fleshly gratification.

The account of Esau selling his birthright and not realizing its value until it was too late forms the fifth and final major warning in the Book of Hebrews (Hebrews 12:16-17). This account in Hebrews chapter twelve forms the apex toward which all things in the book move. The preceding four warnings have to do with different facets of the overall teaching pertaining to the birthright; and chapter eleven, the chapter on “faith” leading into chapter twelve, forms both a summation for the preceding warnings and an introduction for the final warning, tying everything together with the thought of faithfulness to one’s calling.

Esau looked upon matters from the vantage point of the world. He saw things from a fleshly perspective rather than from a spiritual. And it was only at a time when it was too late that he gave thought to the spiritual, allowing him to see the birthright in its true light.

Thus, “Esau” typifies the fleshly man; and his brother, “Jacob [actually, ‘Israel’],” typifies the spiritual man. This would be after a similar fashion to the way Ishmael and Isaac are set forth in preceding Scripture.

(Referring to a more specific part of the type, the name, “Jacob,” has to do with the fleshly [or natural] man; and the name, “Israel,” has to do with the spiritual man [cf. Genesis 32:28-30; Psalm 147:19-20; Isaiah 9:8]. Note, for example, that the separate creation performed by God in Isaiah 43:1 [establishing a second creation within mankind, leaving two creations, Jew and Gentile] had to do with “Jacob,” not with Israel. Thus, this creation, because it was of the natural man, could be passed on through procreation.

Also note in Luke 1:32-33 that Christ’s future reign is to be over “the house of Jacob,” and it is to last “forever [Gk., eis tous aionas (‘with respect to the ages’ — not only the Messianic Era but also all the succeeding ages comprising eternity)].” This verse, referring to the natural man, reveals that the Israelites will not only reside in natural bodies on this present earth throughout the Messianic Era but also on the new earth throughout the eternal ages as well [in complete keeping with the type body Lazarus possessed when he was raised from the dead, foreshadowing the future resurrection of Israel (John 11:6-7, 43-44)].)

Seeing how Scripture presents Esau in connection with the rights of the firstborn is the key to correctly understanding the various spiritual lessons inherent in the different places where the Amalekites are mentioned, for this is exactly the fashion in which they appear in Scripture. The main thing marking the Amalekites would be that of possessing the mind of Esau toward the things of God, particularly those things concerning the rights of the firstborn. And, during Moses’ day, they are first seen in Scripture setting themselves in opposition to God’s firstborn son, Israel (Exodus 4:22-23).

In the type, Israel was called out of Egypt to inherit the rights of the firstborn, within a theocracy, in another land. This was the direction toward which all things surrounding Israel moved (Exodus 15:1-18).

But, then Amalek appeared and stood in the way, seeking through any means possible to stop Israel at this point in the journey, short of the goal of the nation’s calling.

In the antitype, every Christian is a “child” of God, or “son,” as seen in Hebrews 12:5-8, awaiting the adoption, to be followed by a realization of the inheritance belonging to firstborn sons. And this inheritance has to do with another land (heavenly, rather than earthly [cf. Ephesians 1:11-14; Philippians 3:20; Hebrews 3:1]). This is the direction toward which all things in the lives of Christians are presently moving, whether Christians know it or not (most don’t).

And Amalek, the man of flesh, is presently making his appearance — attacking, exactly as in the type (though the light now exists, the darkness remains [cf. Genesis 1:3-5; II Corinthians 4:6]). And Amalek will seek, through every means possible, to stop Christians short of the goal.

In this respect, the man of flesh, typified by Amalek, is presented in Scripture as one whose main goal centers around opposing those called to inherit the rights of the firstborn. He is the one who stands in the way, seeking through every means possible to prevent individuals from coming into a realization of the inheritance to which they have been called.

And how is Amalek to be defeated? That’s what the account of the Israelites’ encounter and battle with Amalek in Exodus 17:8-16 is about. This section of Scripture reveals how the man of flesh is to be defeated, so that redeemed individuals can be victorious in the present warfare, allowing them to one day realize the rights of the firstborn, in another land, within a theocracy.

Slay Amalek, Or…

Either slay Amalek, as the Lord commands, or Amalek will, in the end, rise up and slay you. This is a teaching graphically set forth in the Books of I and II Samuel (cf. Numbers 14:42-43; 20:2-21).

Saul, the first king in Israel, was told by Samuel,

“Now go and smite Amalek, and utterly destroy all that they have…” (I Samuel 15:3).

But Saul rendered incomplete obedience. He spared Agag, the king of the Amalekites; and he saved the best of Amalek’s possessions — the sheep and oxen “to sacrifice unto the Lord,” along with the fatlings, the lambs, and everything that appeared good in his sight (I Samuel 15:7-15).

This resulted in the Lord, through Samuel, rejecting Saul as king over Israel (I Samuel 15:16-28). And in later years, because Saul had not previously carried out the Lord’s command concerning Amalek, an Amalekite appeared and slew Saul after he had been mortally wounded in a battle with the Philistines.

The account of Saul’s death in I Samuel 31:1-6 and the account given to David by the Amalekite who killed Saul in II Samuel 1:2-10 must be compared to see and understand exactly what occurred. Saul had been mortally wounded in battle, he fell on his sword in an attempt to kill himself, but he failed in the attempt. An Amalekite then appeared; and, responding to Saul’s question, “Who art thou?”, he said, “I am an Amalekite” (II Samuel 1:7-8).

Then Saul said,

“Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me” (II Samuel 1:9).

And the Amalekite, relating the story to David, said,

“So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm…” (II Samuel 1:10).

Saul, in the beginning, had been commanded to slay Amalek. But he didn’t. And, in the end, after Saul had “fallen,” Amalek not only slew him but stripped him of his regality.

That is the central point in the Old Testament to which the warning in Revelation 3:11 relates:

“Behold I come quickly: hold that fast which thou hast, that no man take thy crown.”

Either slay Amalek now, as the Lord commands, or he will bring you down and, in the end, rise up, slay you, and take your crown.

And the “crown” has to do with the regal part of the rights of the firstborn. It has to do with occupying a position with Christ in the coming kingdom, for only crowned rulers will ascend the throne with Christ and realize the other two aspects of the birthright (being not only kings but priests [king-priests], and receiving a double portion of all the Father’s goods as co-heirs with the “King of kings, and Lord of lords”).

Means and Length of the Battle

In the account of the battle with Amalek in Exodus 17:8-16, Moses, accompanied by Aaron and Hur, ascended a nearby hill while the Israelites fought with Amalek in the valley below. And during the battle, as long as Moses held “the rod of God” high in his hand, the Israelites prevailed. But when he lowered the rod (a sceptre [Exodus 4:20-23]), Amalek prevailed (Exodus 4:10-11).

There would be a dual type in relation to Moses holding the sceptre on the top of the hill. Though Christ, fulfilling one part of the type, would need no help, Christians, fulfilling the other part of the type, would need help. And Aaron and Hur can be seen in the second part of the type.

One part of the picture concerns Christ fighting the battle on the Christians’ behalf, and the other part of the picture concerns Christians engaged in the battle as well. And Christians grow weary in the battle and need help from fellow-Christians also engaged in the battle. Christians are to help one another in this respect.

That’s what Hebrews 10:23-25 is about. We are told to “hold fast the profession of our faith [lit., ‘the confession of the hope’] without wavering”; and we are told to associate ourselves with other Christians of like mind to encourage, exhort, and pray for one another, “and so much the more,” as we “see the day approaching.”

It is, at times, a lonely and weary battle in the place of exile; and Christians have been exhorted to help one another in the race of the faith. They are exhorted to encourage one another and help one another hold the sceptre high as each goes forth, properly arrayed, to combat the enemy with the Sword of the Spirit (Ephesians 6:10-18).

And the battle, after this fashion, is to be fought “until the going down of the sun” (Ephesians 6:12), which can only depict a battle lasting the entire duration of the Christian life. Christians are in the race of the faith for the long haul, and the battle exists throughout the entire course of the race.

When Moses began to grow weary in the battle, Aaron and Hur not only helped hold his hands up but they also placed a stone under Moses so that he could sit, though still holding the sceptre high. And, through Aaron and Hur’s help, Moses was able to continue after this fashion for the entire duration of the time. Scripture reads, “…his hands were steady until the going down of the sun” (Ephesians 6:12).

The “stone” upon which Moses sat itself pointed to the kingdom of Christ, to which the “rod,” the sceptre, he held pointed (Daniel 2:34-35, 44-45). Then, beyond that, Moses, Aaron, and Hur had gone up to the top of a particular hill — “the hill”; and the word “hill,” as “mountain,” when used in a symbolic sense in Scripture, signifies a kingdom (Isaiah 2:2-4). Typically, they fought the battle from the top of a particular kingdom as they held up the sceptre.

Everything about realizing victory in the battle against Amalek centers around one thought — taking one’s eyes off the things pertaining to the present kingdom under Satan and fixing them on the things pertaining to the coming kingdom under Christ.

In the words of Genesis 19:17,

“…escape to the mountain, lest thou be consumed.”

Word Document: The Spiritual Warfare BOOK by Arlen Chitwood.docx which is SAFE to open and print.

Substitutes for Appendixes:

Crowns before the Throne (see Crowns Cast Before God’s Throne! in this site.)

The Hope (see The Hope! in this site.)

The Rule of Man (see The Rule of Man in this site.)

To website CONTENTS Page.

The following links, in this site, are additional commentaries on the Word of the Kingdom and Satan’s ongoing war against Christians:

Bible One - Arlen Chitwood's Judgment Seat of Christ, Sheep and Goats are Metaphors, Ch. 6

The lake of fire was prepared for the devil and his angels following their sin (which had to do with regality — Satan seeking to exalt his throne [Isaiah 14:13-15]), but it is also presently being reserved as the place where those rejecting the very reason for man’s creation (which had to do with regality as well [Genesis 1:26-28]) will ultimately find themselves — non-overcoming Christians first, and then the unsaved.

There is simply no such thing in Scripture as companies of saved and unsaved individuals being judged together, at the same time.

Hurt By the Second Death, plus Sheep and Goats Metaphors
By Arlen Chitwood of Lamp Broadcast

Exactly what does it mean “to be hurt by” the second death in Revelation 2:11? In light of Revelation 20:4-6; 21:7-8, which deals with overcoming and being overcome, this can mean only one thing: Non-overcoming Christians are going to “have their part in the lake that 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, following judgment, non-overcoming Christians will be “hurt by the second death,” which is associated with the lake of fire.

Thus, the time when this will occur is following events at the judgment seat. And though the Christians’ works will be tried in fire at the judgment seat, this is not synonymous with Christians having a part in “the lake that burns with fire and brimstones.”

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.

(Note in the judgment of the unsaved in Revelation 20:11-15 that the lake of fire and the second death enter into the matter only following judgment. The lake of fire and the second death come into view only following decisions and determinations surrounding their judgment.
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 surrounding their judgment, do the lake of fire and the second death come into view.)

The lake of fire is empty today, and it will be empty at the time Christians are judged. The first individuals to inhabit the lake of fire will be the beast and the false prophet, and their being cast therein follows the judgment of Christians.

Non-overcoming Christians themselves will not have their part in “the lake that burns with fire and brimstone” until the actual millennial reign of Christ, which follows the beast and the false prophet being cast therein. Overcoming Christians will be crowned at this time, and non-overcoming Christians will experience the second death at this time. For the latter, the entire scene, from the judgment seat on into the millennium, is apparently what is being referred to in Hebrews 10 — that which awaits the one guilty of the “willful sin” (Hebrews 10:26), for which there is no sacrifice (ref. Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 3):

but a certain fearful expectation of judgment, and fiery indignation which will devour the adversaries. (Hebrews 10:27)

It should not be thought strange that the same lake of fire appearing in connection with the outcome of the judgment of the unsaved first appears in connection with the outcome of the judgment of the saved. The very reason God brought “the lake burning with fire and brimstone” into existence was the entrance of sin into one province in His universe — a province where man, following his creation, found himself.

Thus, “the lake of fire” is connected with sin in relation to regality and this earth — whether angels or man (saved or unsaved). And though this lake of fire was prepared for “the devil and his angels” (the first to rebel in this respect), man, ignoring or rejecting the reason for his creation (whether saved man, or unsaved man), will have a part in the same lake of fire. For saved man, it will be millennial; and for unsaved man, it will be eternal.

(Added Arlen Chitwood commentary regarding the lake of fire:

It appears plain that the expression is metaphorical when used relative to Christians [see below, Pt. 1]. But, when uses relative to the unsaved, the opposite is true. There is no indication that it is anything other than real [see below, Pt. 2].

1) Through 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.
2) 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.)
See The Second Death in this site for additional commentary.

Bear one thing in mind about judgment. No man (saved or unsaved) will ever appear in judgment to determine his eternal salvation or eternal damnation. The question surrounding eternal salvation is always taken care of before man enters into judgment, and this matter will not be an issue at any future judgment. Every man will be resurrected “in his own order [in his own company (whether a company of saved individuals, or a company of unsaved individuals)]” (1 Corinthians 15:23), and every man will be judged in the company in which he is resurrected.

The saved and the unsaved form entirely separate companies, in accord with their separate resurrections, and will be judged at different times. When the saved are judged, only the saved will appear; and when the unsaved are judged, only the unsaved will appear. In each case they will appear in a particular company with the issue pertaining to their salvation being a settled, closed matter at that time. There is simply no such thing in Scripture as companies of saved and unsaved individuals being judged together, at the same time.

All judgment, whether of the saved or of the unsaved, will be on the basis of works — the works of the ones being judged (cf. Matthew 16:27; 1 Corinthians 3:12-15; Revelation 20:11-15). And such works can have nothing whatsoever to do with issues pertaining to eternal salvation or eternal damnation. Redeemed man has been saved strictly on the basis of the work of Christ, and unredeemed man abides in his present state simply because he has not accepted the work of Christ. Resultantly, neither eternal salvation nor eternal damnation can be an issue when the works of man come under scrutiny, as will be the case in all future judgments.

No unsaved person will appear before the judgment seat of Christ, and no saved person will appear before the great white throne. In each case, the eternal destiny of all individuals involved will have been determined before judgment occurs. And the same principle must hold true for all other judgments (e.g. that of Israel [Ezekiel 20:33-38]; the Tribulation martyrs [Revelation 20:4-6]; or living Gentiles who survive the Great Tribulation [Matthew 25:31-46]).

All future judgments will be carried out in orderly fashions. As in resurrection, so in judgment, every man will appear in his own company; and within this company every man will answer for his own actions, performed either as a saved or as an unsaved individual.

Sheep and Goats Judgment (Metaphors)

The judgment of living Gentiles at the time of Christ’s return, as outlined in Matthew 25:31-46, is often looked upon by some as a general judgment of saved and unsaved individuals, with issues of this judgment pertaining to the eternal destiny of those being judged; but such is not the case at all. Note that the ones coming under judgment are separated into two categories — referred to as “sheep” on the one hand, and “goats” on the other — with there being one destiny for the sheep and another destiny for the goats.

The sheep will be allowed to “inherit the kingdom,” but not so with the goats. Rather, they will be told, “Depart from me, you cursed, into the everlasting [age-lasting] fire, prepared for the devil and his angels” (Matthew 25:34, 41).

Sheep and goats are metaphors, used in an antithetical sense; and inheriting the kingdom or departing into everlasting (age-lasting) fire, in connection with the sheep and goats, present destinies for each, set forth in an antithetical manner. And neither the text nor the context has to do with eternal verities. Rather, both have to do with the 1,000-year reign of Christ, the coming kingdom of Christ. Accordingly, either realizing or not realizing an inheritance in the kingdom of Christ is in view throughout. Thus, the thought of “sheep,” “inherit the kingdom,” “goats,” and “everlasting [age-lasting] fire” must be understood with the kingdom in view, not with eternal verities in view.

(The word translated “everlasting” in Matthew 25:41 is from aionios in the Greek text. This is the adjective form of aion, from which we derive our English word, aeon. Neither the noun nor the adjective means “eternal.” Rather, the two words literally have to do with “a period of time,” usually thought of as “an age.”
There is no word for “eternal” in the Greek text of the New Testament [or in the Hebrew text of the Old Testament, for that matter]. The only way in which the Greek language can express “eternal,” apart possibly from contextual considerations [e.g., when aion or aionios is used relative to deity], is through a plural use of aion [e.g., Hebrews 13:8; “ages”] or through a double use of aion, in the plural and articular both times [e.g., Revelation 1:6; “the ages of the ages”].)

The saved alone are in a position to come under the type judgment seen in Matthew 25:31-46. And the events surrounding this judgment parallel those seen relative to the judgment of Christians. Individuals are seen judged on the basis of works; and the outcome of this judgment is two-fold:

1) realizing an inheritance in the kingdom on the one hand, and
2) having a part in the lake of fire on the other.

(Exactly the same thing is seen relative to judgment in the parable of the net in Matthew 13:47-50, along with a number of other parables and statements in Christ’s teachings [ref., the Appendix of this book Bible One - Arlen Chitwood's Judgment Seat of Christ, Appendix and the author’s book Mysteries of the Kingdom BOOK, in this site, Ch. 12].)

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See Judgment Seat of Christ BOOK, Ch. 6, in this site.

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Bible One - Charles Strong's The Pastor’s Primary Responsibility

The primary responsibility of the pastor and the local church
is to systematically and thoroughly teach the Word of God—Bible doctrine.
All other church and pastoral activities must take second place to this activity.

The Pastor’s Primary Responsibility
(The Local Church’s Primary Role)
By Charles Strong of Bible One

Preface

This is not an easy topic to address for several reasons. First because it intrudes on grounds for which there is a proliferation of professionals in the field that are capable of extensive judgments regarding the issue that are based upon field-experience. Second because the charge of “being presumptuous” will likely be charged to the author, who has had limited experience as a pastor of a local church, especially when compared to most other long-time ministers. And third because there are many well-written books on the subject, which are judged as complete on the subject and which do not isolate a single factor as being more important than others. The author is also aware of “over-the-deep-end” criticism that many will hurl his way due to this treatise, which simply will have to be.

All of the above may be true, but this study/commentary is not based solely upon anyone’s experiences in the field, the author’s or any others, although it is born from extensive observations in various local assemblies in many different locals. And although there may be extensive material on the subject existing in the world of script, it is this author’s experience and belief that the primary duty of the pastor and the local church has not been adequately addressed anywhere, at least not from an exclusively biblical prospective.

And this is the crux of the issue. There is really only one standard that can and must provide the foundation for a determination in the matter. There is only one sure authority that establishes the pastor’s primary authority and the local church’s primary role. The authority is the canonized Scriptures—the Word of God. The determination of this study stems from field experience under light of Scripture. Furthermore, while this author freely recognizes that the pastor and the local church has many obligations, this study is concerned with what he believes is the one upon which God has placed top priority. The author also realizes that this document may not be applicable to pastors and local churches that are in line with God’s Word regarding the issue.

The Premise

The primary responsibility of the pastor and the local church is to make disciples and not just shallow converts throughout the world, a procedure that is directly proportional to the resolute and intense teaching of systematic and thematic Bible doctrine. Yet many churches and pastors, either through ignorance of God’s Word or by influence of tradition and associative persons and assemblies or in laziness, are content to maintain a nursery of spiritual infants.

Such pastors and churches relegate instruction in Bible doctrine to a brief session in what is called “Sunday school” each week, usually a period of one hour or less, while scheduling over three times this amount of time for services that feature other, but much less important, spiritually related matters. And even in such “Sunday school” sessions, a believer is fortunate if two-thirds or three-fourths of the scheduled hour is truly devoted to methodical Bible teaching. And those individuals selected to administer doctrinal lessons within Sunday schools are at times not chosen for their devotion to and knowledge of Bible doctrine, since weekly lessons are provided by a pre-programmed quarterly that obviates such, including the value of “waiting upon the Lord” for direction in the weekly lessons. Although these weekly lessons may touch on key theologies, most often there is presented little depth in such biblical doctrines of Bibliology, Soteriology, Angelology, Ecclesiology, Eschatology, Christology, Pneumatology, and more.

The consequence for this lopsided prioritization of time and energy is the proliferation of congregations that are ignorant of the “meat” of God’s Word, excepting only those few individuals who take it upon themselves to study Bible doctrine in order to show themselves approved unto God. With such churches composed of believers who are satisfied to gauge their spiritual worth according to two or three moralistic homilies (in some cases no more than psychological pep-talks) each week, is it any wonder that personal carnality, worldliness, and “legalism-spirituality” rules in Christendom today? Is it any wonder that so few Christians are fervent in bringing the gospel of Christ to the lost world? Is it any wonder that in these “last days” there is such apostasy in and out of today’s churches? Is it any wonder that “spiritual-lukewarm” conditions prevail both in and out of today’s pulpits?

Today’s church member may be aware of the “milk” of God’s salvation, i.e., the justification of the spirit based on faith alone in Christ alone, but is quite ignorant of the “meat” of God’s salvation, i.e., the salvation of the soul (Gk: life) through spiritual perseverance and which will have crucial import at the Judgment Seat of Christ and in the coming Kingdom Age. He may understand that Christ died on the cross, but with no true understanding of what this sacrifice affords the believer, e.g., justification, redemption, imputation, expiation, reconciliation, regeneration, propitiation, sanctification, and glorification. He understands to some degree the Gospel of Grace but fails to differentiate it from the Gospel of the Kingdom, which leads to flawed interpretations of many passages within God’s Word. He may in fact know that the Bible contains prophecy but has no comprehension that fully one-third of the entire Bible is prophetic, not to mention his lack of any grasp of the prophecies and how they relate to believers and the world in these “last days.” He stands with those of whom the author of Hebrews said:

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)

This is in fact the case. And it can be attributed directly to the dearth of teaching Bible doctrine, both in the pulpit and in other forums set by pastors and churches today. And surely this should not be, since this concept of spiritual shepherding by both pastors and churches has ample foundation in God’s Word.

On the contrary, there is ample evidence versed by both Jesus Christ and His apostles that the priority of the Christian experience must be centered in comprehensive Bible-doctrine consumption and teaching. In fact, the Bible routinely teaches that the primary ministry of any pastor, and in-deed all Christians, is not only to learn in depth God’s Word, but to teach it to others in order that all “born again” ones may become spiritually mature Christians.

The Evidence

By Christ

It is both fascinating and sadly paradoxical that most pastors and Bible teachers fail to understand the thrust of the Great Commission, as was given by the post-resurrection Christ to His disciples on the mountain.

And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples [Gk: matheteuo] of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching [Gk: didasko] them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” (Matthew 28:18-20)

Usually when a minister expounds this command of Christ, which was made to the remaining eleven of His apostles (and thereby to every Christian), he sees it only as a decree for Christians to be “soul-winners,” i.e., to tell the lost how to be “saved” or “born (again) from above.” To be sure, this step is included and assumed for any person of mature age, both in the physical or spiritual realm, since no one can achieve such stature without a beginning (birth).

Yet the crucial meaning of the Great Commission is to make disciples of all persons in the nations, not just simply to “get them saved.” The word Christ used is matheteuo, a Greek word meaning “to instruct with the purpose of making a disciple.” It must be distinguished from the verb matheo (or manthano), which simply means to learn without any attachment to the teacher. Matheteuo means not only to learn, but to become attached to one’s teacher and to become his follower in doctrine and conduct of life. In this sense it is akin to mathetes, which represents more than a mere pupil or learner. It is an adherent who accepts the instruction given to him and makes it his rule of conduct, e.g., the disciples of John (Matthew 11:2; Mark 2:18; Luke 5:33; 7:18; John 3:25), the disciples of the Pharisees (Mark 2:18), and the disciples of Christ who believed and made His teachings the basis of their conduct (Matthew 5:1; 8:23, 25; 9:10; 11:1; 14:22).

Therefore what Christ is specifically and forcefully charging His immediate disciples and all Christians to do is to produce spiritually mature children of God throughout the entire world. This very specific goal is reinforced when he further says, “teaching them to observe all things that I have commanded you.” Here Christ uses the Greek word didasko, which has in it the inherent quality to “influence the understanding of the person who is taught toward a specific objective or end.” And that “end” is a spiritually mature child of God. And this goal can only be accomplished by teaching all of God’s Word, i.e., Bible doctrine—the “meat” of the Word, which far surpasses the “milk” of most preaching and Sunday school lessons in the local churches of today.

But the emphasis of this very specific goal is nowhere better expressed by Christ than in his discourse with the apostle Peter during the third time He showed Himself to the apostles, which was beside the Sea of Tiberias and just after the object lesson of feeding them a breakfast of bread and roasted fish.

So when they had eaten breakfast, Jesus said to Simon Peter,
“Simon, son of Jonah, do you love [Gk: agapao] Me more than these?”
He said to Him, “Yes, Lord; You know that I love [Gk: phileo] You.”
He said to him, “Feed [Gk: bosko] My lambs [Gk: arnion].”
He said to him again a second time, “Simon, son of Jonah, do you love [Gk: agapao] Me?”
He said to Him, “Yes, Lord; You know that I love [Gk: phileo] You.”
He said to him, “Tend (Shepherd) [Gk: poimaino] My sheep [Gk: probaton].”
He said to him the third time, “Simon, son of Jonah, do you love [Gk: phileo] Me?”
Peter was grieved because He said to him the third time,
“Do you love [Gk: phileo] Me?”
And he said to Him, “Lord, You know all things; You know that I love [Gk: phileo] You.”
Jesus said to him, “Feed [Gk: bosko] My sheep [Gk: probaton].” (John 21:15-17)

Parishioners usually hear sermons on this passage involving an exegetical exposition of the use of the Greek words for “love” as used in the exchange between Christ and Peter, but not often on the analysis of the words: “feed,” “lambs,” “shepherd,” and “sheep.” It is these words that primarily enforce the premise herein.

As to the use of the two Greek words translated “love” in this passage, Christ twice used the word agapao, which is a completely unselfish love for the sake of meeting another’s need; while Peter always used the word phileo, which conveys the thought of being a friend of someone and consequently to adopt the same interests as the one befriended. In the end, Christ yielded to Peter’s term for love, perhaps to settle for whatever depth of love Peter felt himself capable of giving. Peter’s ability, or lack of it, would of course in no way hamper or change Christ’s love (John 3:16—Gk: agapao) for Peter. But aside from these types of love, the Lord was endeavoring to convey to Peter a specific message that alone would validate Peter’s love for Him.

The bottom line of Christ’s message to Peter was that if Peter truly loved Him (either agapao or phileo), his primarily responsibility was to do three things, as follow:

1) Feed the lambs of Christ.
2) Shepherd the sheep of Christ.
3) Feed the sheep of Christ.

Christ metaphorically was telling Peter that his love would best be expressed in his feeding (teaching) of Bible doctrine to both the immature (lambs or newly saved) and more mature (sheep) children of God. Additionally, the parallel sentence structure of this passage, either equates teaching Bible doctrine as the revealed meaning of “shepherding” (tending to all concerns of care) or as the most important feature of it.

Jesus Christ earnestly desires the development of sanctified (Gk meaning: “set apart” or “holy” or “spiritually mature”) believers, not simply “babes in Christ” who have no spiritual depth. The reason is because only spiritual mature Christians bring great honor to God, and they also are the only ambassadors of God that are truly effective in bringing the lost to a saving relationship with Him (1 Timothy 2:4; 2 Peter 3:9; 1 John 2:2). And it is only through God’s truth (His Word) that a child of God is able to spiritually grow and achieve these ends; witness the words of Christ as He prays to the Father for His disciples:

Sanctify them by Your truth. Your word is truth. (John 17:17)

The apostle Paul confirms that this is the primary objective of Christ for the Church (all believers), having loved her and having given Himself for her “that He might sanctify and cleanse her with the washing of water by the Word, that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish (Ephesians 5:26-27).

Furthermore, there are ample scriptural passages that convey that pastors and local churches must designate intense and comprehensive teaching of God’s Word as top priority—over and above ad hoc milk-toast preaching or any other spiritually related activity.

By Others

The following scriptural passages from both the Old and New Testament, if seriously considered, should convince the reader that God’s interest in the intense and inclusive teaching of His Word (i.e., the “feeding of His sheep”) is the one spiritual activity that deserves the highest position on the hierarchy “shepherding” scale for pastors and local churches. The author has decided to allow the following passages to stand alone without individual comment, since their clarity and intent are sufficient to convince a heart in genuine quest of spiritual truth.

And I will give you shepherds according to My heart, who will feed you with knowledge and understanding. (Jeremiah 3:15)

“I will set up shepherds over them who will feed them; and they shall fear no more, nor be dismayed, nor shall they be lacking,” says the LORD. (Jeremiah 23:4)

Son of man, prophesy against the shepherds of Israel, prophesy and say to them, “Thus says the Lord GOD to the shepherds: ‘Woe to the shepherds of Israel who feed themselves! Should not the shepherds feed the flocks? You eat the fat and clothe yourselves with the wool; you slaughter the fatlings, but you do not feed the flock.’” (Ezekiel 34:2-3)

I will establish one shepherd over them, and he shall feed them—My servant David. He shall feed them and be their shepherd. (Ezekiel 34:23)

But when the Helper comes, whom I shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. . . . 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 15:26; 16:13)

How I kept back nothing that was helpful, but proclaimed it to you, and taught you publicly and from house to house. . . . For I have not shunned to declare to you the whole counsel of God. Therefore take heed to yourselves and to all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased with His own blood. (Acts 20:20, 27-28)

So now, brethren, I commend you to God and to the Word of His grace, which is able to build you up and give you an inheritance among all those who are sanctified. (Acts 20:32)

Brethren, do not be children in understanding; however, in malice be babes, but in understanding be mature. (1 Corinthians 14:20)

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 1:18)

And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and 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 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. (Ephesians 4:11-15)

Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. (Colossians 1:28)

A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach. (1 Timothy 3:2)

These things command and teach. (1 Timothy 4:11)

Preach the Word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. 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 Timothy 4:2-4)

Shepherd the flock of God which is among you, serving as overseers, not by compulsion but willingly, not for dishonest gain but eagerly. (1 Peter 5:2)

The Conclusion

There can be only one conclusion. The primary responsibility of the pastor and the local church is to systematically and thoroughly teach the Word of God—Bible doctrine. All other church and pastoral activities must take second place to this activity. Yes, worship services are okay, although to truly worship God, which is to express one’s love for Him, one must place priority on the consumption and detailed teaching of His Word. Song festivals are fine and their basis is biblical, but never should they be considered equivalent or substitutionary for the teaching of Bible doctrine. Prayer meetings and visitation programs are scriptural, but never as necessary as programs of instruction in Bible doctrine.

Pastoral and church leadership should carefully examine the allotment of time assigned for all church activities. If the preponderance of time is not for the comprehensive and intense exposition of God’s Word, the leadership is not honoring the clear instruction of Jesus Christ and the example evidenced by the apostles in the New Testament. With many local churches, which employ a Sunday school hour and two “worship” services on Sundays and one “prayer meeting” or “worship” service on one other night of the week; it is suggested that the Sunday school hour could be extended to two hours along with one worship service on Sunday morning, a one or two-hour Bible study service on Sunday night, and a one or two-hour Bible study service one other time during the week. This then would be more in-line with the Word of God.

Other Bible study classes held in individual homes during other times during the week should also be considered. Actually, such sessions are usually much more conducive to learning Bible doctrine as well as cementing biblical-loving connections between believers.

It is recognized that these suggestions will not be popular with the “run-of-the-mill” local church or many pastors. But even small and incremental realignments of time and function toward the mission of Bible instruction would be better than the status quo. Such change or changes will then enable the leadership of the local church to better proclaim along with the apostle Paul:

Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus. (Colossians 1:28)

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Christ and His co-heirs (who will form His wife, His consort queen) will rule over the redeemed inheritance, and this rule will last for 1,000 years. It will last until Christ and His co-heirs have put down “all rule and all authority and power.” It will last until all enemies (which includes death) have been put “under His feet” (1 Corinthians 15:24-28).

Dragnet / Separation / Furnace of Fire / Kingdom
From Mysteries of the Kingdom BOOK, Chapter 12
By Arlen L. Chitwood of Lamp Broadcast

Parable of the Dragnet

Again, the kingdom of heaven is like a dragnet that was cast into the sea and gathered some of every kind,
which, when it was full, they drew to shore; and they sat down and gathered the good into vessels, but threw the bad away.
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 13:47-50)

The last of the seven parables in Matthew 13, the parable of the net, begins by briefly mentioning events occurring throughout the present dispensation (Matthew 13:47); then the parable in the three succeeding verses (Matthew 13:48-50) immediately moves to and centers on events occurring at the end of the age, after the dispensation has run its course (seen in the first four parables: Sower [Matthew 13:1-9], Tares [Matthew 13:24-30], Mustard Seed [Matthew 13:31-32], Leaven [Matthew 13:33]) and after the inheritance has been redeemed and the bride has become Christ’s wife (seen in the fifth and sixth parables: Hidden Treasure [Matthew 13:44], Pearl of Great Price [Matthew 13:45-46]).

The “dragnet that was cast into the sea” (Matthew 13:47) is a reference to God’s work among the Gentiles throughout the present dispensation. The “sea” refers to the Gentiles, and the “dragnet” cast into the sea, drawing from the sea (cast out among the Gentiles, drawing from the Gentiles) refers to God working among and removing from the Gentiles “a people for His name” (Acts 15:14).

After Israel had rejected the proffered kingdom of the heavens, another nation, separate from Israel, was called into existence to be the recipient of that which Israel had rejected (Matthew 21:33-43; 1 Peter 2:9-11). A nation, which was neither Jewish nor Gentile, was called into existence to be accorded the opportunity to bring forth fruit where Israel had failed. And this new nation, comprising a new creation “in Christ” (2 Corinthians 5:17), was to be taken from both of the prior two creations — from both the Jews and the Gentiles — though mainly from the Gentiles.

God set aside an entire dispensation, lasting two days, 2,000 years, during which time He would remove from the Gentiles “a people for His name,” though “a remnant according to the election of grace [believing Jews]” was to be included as well (Romans 11:5). And, according to the parable of the dragnet, the removal of these people had to do with the kingdom of the heavens.

This removal is likened to a dragnet which was cast out among the Gentile nations, and those removed from the Gentiles via the dragnet (becoming part of the new creation “in Christ”) are seen being removed for a purpose. Their removal has to do with the kingdom of the heavens. Their removal is with a view to their occupying positions in the proffered kingdom, the kingdom previously rejected by and taken from Israel.

Thus, the removal from the sea itself is not the central subject of the parable. Rather, this information was given in order to introduce the central subject — the purpose for their removal from the sea.

All three of the parables that Christ gave after He had reentered the house draw from previous events — events occurring either before or during the present dispensation — but these parables center on events occurring after the dispensation has run its course. These parables have to do centrally with events occurring at the very end of the age, during and immediately following the time when God completes His dealings with Israel.

Events in these parables occur during the Tribulation and during the time immediately following Christ’s return. In this respect, they occur during the last seven years of Man’s Day and at the very first of the Lord’s Day, which immediately follows (during Daniel’s unfulfilled Seventieth Week [Daniel 9:24-27] and during the seventy-five days immediately following, seen at the end of Daniel’s prophecy [Daniel 12:11-13]).

Events in the last of the three parables given back inside the house (parable of the dragnet) chronologically follow events in the preceding two parables (parables of the treasure and pearl). As previously stated, events in all three of these closing parables are seen in a chronology of this nature. Each of these parables begins by referring to events in past time. But the central subject of each parable is not about these past events. Rather, the central subject of each parable rests on these past events and has to do with future events, events occurring after the dispensation has run its course.

All three of these parables have to do with the kingdom of the heavens, and all three have to do with events that move toward the same revealed goal — the end of the age and the beginning of the next age, the end of Man’s Day and the beginning of the Lord’s Day.

The Separation

Those removed from the sea during the present dispensation (Matthew 13:47) are seen being dealt with at the end of the age after a revealed fashion. They are seen being separated into two main categories and then dealt with according to the category in which they had previously been placed (Matthew 13:48ff).

Once those removed from the sea via the dragnet have been brought to “shore,” the picture in the parable relates a separation of “the good” from “the bad.” And once separated, the good are gathered into vessels, but the bad are cast away (Matthew 13:48). Then the next verse reveals how this will be accomplished — carried out by angels (Matthew 13:49).

Exactly the same picture was presented earlier in this sequence of parables, at the end of the second parable, the parable of the wheat and tares. There was a harvest, followed by a separation of the wheat and the tares. The tares were bound in bundles to be burned, but the wheat was gathered into the Master’s barn (Matthew 13:30).

And after the Lord had gone back inside the house, prior to giving the last three parables, He gave the explanation to that which had occurred at the close of the parable of the wheat and tares, which would be the same as that occurring at the close of the three parables that He was about to give:

Therefore as the tares are gathered and burned in the fire, so it will be at the end of this age.
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. (Matthew 13:40-41)

The preceding two verses parallel the two verses under discussion in the parable of the dragnet (Matthew 13:48-49). These verses reveal a separation of “the wheat” from “the tares,” a separation of “the good” from “the bad.” And this separation will occur at “the end of the age.”

(Events occurring at the end of the age, depicted in both the parable of the wheat and tares and the parable of the dragnet, are the same. These two parables simply present two different pictures of the same thing.
Note that the things depicted in these two parables do not have to do with events at Christ’s judgment seat. The things depicted in these parables have to do with subsequent events, occurring at least seven years later, which are based on previous decisions and determinations rendered at the judgment seat.)

1) Subject of the Parables

Bear in mind that the parables in Matthew 13 — all seven of them — have to do with the kingdom of the heavens. They have nothing to do with salvation by grace through faith (though salvation, with respect to eternal verities, would be alluded to several places in these parables [e.g., in the last parable through a removal from the sea]).

Salvation by grace through faith is simply not the central subject seen throughout these parables. And when these parables deal with a separation (as seen in the second and seventh parables), along with the results of this separation, everything stated must be taken at face value and related to the subject at hand.

And whether or not this lines up with man’s ideologies or his doctrinal statements in the realm of eschatology (it usually doesn’t) is of no moment whatsoever. An omniscient God, who sees and knows the end as well as He sees and knows the beginning, has spoken. He has established these parables, structured them a certain way, and placed them in a particular order and place in His Word. And that which God has established, along with the manner in which He has established it, is the end of the matter.

In the closing parable (Matthew 13:47-50), God Himself has revealed to man the end of all that which had been dealt with in the preceding six parables. There will first be a separation of those taken from the sea. This separation will occur at the end of the age (which will follow events surrounding the judgment seat and the subsequent marriage festivities of the Lamb), it will be carried out by angels, and it will occur in relation to entrance into or exclusion from the kingdom.

Thus, the subject of all seven parables centers on the proffered kingdom of the heavens. This subject is given at the beginning of each parable, something that cannot possibly be missed. And this subject must be kept in view throughout these parables; else the parables cannot be properly understood.

2) Those Being Dealt with in the Parables

Those being dealt with throughout the parables in Matthew 13, as seen in previous studies, are the saved alone. Scripture doesn’t deal with the unsaved in relation to the message that pervades these parables — a message pertaining to the kingdom of the heavens. The unsaved are always dealt with only in relation to the message of salvation by grace through faith, never in relation to the message of the kingdom. The message of the kingdom is for the saved alone, something that can be aptly illustrated from any of the seven parables.

But note the closing parable in this respect. Those dealt with in this parable are seen being removed from the sea via a dragnet that had been cast out into the sea. That is, within the symbolism used, the parable pictures individuals being removed from the Gentiles; and their removal is for a revealed purpose — a purpose that, for part of them, would not be realized.

They were removed from the sea strictly on the basis of their having been in the dragnet. And, once removed, they were no longer associated with the sea. That would be to say, once removed; they were no longer associated with the Gentiles.

Thus, their removal from the sea is a metaphorical way of saying that they had been removed from the Gentiles. And, if removed from the Gentiles, within the time-frame seen in the previous six parables, there’s only one group with which they could possibly have then been associated — the “one new man” (Ephesians 2:15). They had become part of the new creation “in Christ” (2 Corinthians 5:17).

A person is a Jew, a Gentile, or a Christian. And any terminology that fails to clearly distinguish between these three creations — e.g., “Jewish Christian,” “Gentile Christian,” “professor” (as opposed to “possessor”) — emanates from man, not from the Scriptures. Scripture sees the matter as completely black or white, never as a gray area lying between any two of the three. A person is either a new creation “in Christ,” or he is not. And, if he is not, then he has to be either a Jew or a Gentile.

The matter is that simple. And if this were understood, along with understanding that all of the parables in Matthew chapter thirteen are about the kingdom of the heavens, there would be far less confusion when interpreting these parables.

(Though Scripture makes a clear distinction between Jew, Gentile, and Christian, Scripture sometimes refers to believing individuals removed from the Jews or the Gentiles through reference to their national origin — “Jew” and “Gentile” [e.g., Acts 28:28; Romans 1:13, 16; 2:9-10; Galatians 1:16; 2:2; Ephesians 3:6, 8]. This was something seen during the re-offer of the kingdom to Israel [33-62 A.D.], allowing an identifying distinction to exist between believing Jews and believing Gentiles.
But Scripture never refers to such individuals as “Jewish Christians” or “Gentile Christians,” for Scripture never brings two of the three creations together in this manner. And when “Jew” or “Gentile” is used after this fashion, the context is always very clear that those being referenced are individuals removed from the Jews or the Gentiles, not Jews or Gentiles per se.
For additional information on the preceding, refer to the author’s book, The Study of Scripture BOOK, Ch. 6, Jew, Gentile, Christian, in this site.)

And, in keeping with the preceding, Scripture never pictures a mixture of saved and unsaved individuals through the use of a metaphor such as that seen in the parable of the dragnet — individuals removed from the sea, removed from the Gentiles. The picture explains itself, if allowed to so do.

(A similar picture is presented by the seven churches in Revelation 2; 3. Christians alone are being referenced and dealt with throughout the messages to all seven churches. Referring to the Church as comprised of the unsaved, or both saved and unsaved individuals, would be an oxymoron.
The word “church” is the translation of a Greek word that means called out [Greek, ekklesia, a compound word from ek, “out” and kelsis, “to call”]. Only the saved have been called out; only the saved can comprise the Church.)

All in the dragnet had been removed from the sea, and all those who had been removed from the sea were no longer associated with that which the sea represented. They were no longer associated with the Gentiles. Rather, following their removal, they were associated with an entirely separate and distinct creation — the new creation, “in Christ.”

And their removal, along with everything that followed, was with a view to the kingdom of the heavens. Eternal verities are not seen in the matter at all. They can’t be seen. Such would be an impossibility. The matter surrounding their eternal destiny was settled at the time they were removed from the sea. And, had it not been settled, there could have been no removal. They could only have remained in the sea.

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 13:48-50). 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 (Revelation 21:7) are going to have their part in this lake of fire (Revelation 21:8). 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 Revelation 21:1-6 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 2; 3, 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).

The Kingdom

For the overcomers though — something not really dealt with in the parable of the dragnet, though dealt with in the previous explanation to the parable of the wheat and tares (Matthew 13:43) — conditions during the Millennium will be entirely different. The promise to the overcomers is that they will not be hurt by the second death, they will be allowed to ascend the throne with Christ, and they will rule as co-heirs with Christ over the nations (Revelation 2:11, 26-28; 3:21).

It is at this time that Matthew 13:43 will be fulfilled:

Then the righteous will shine forth as the sun in the kingdom of their Father. He who has ears to hear let him hear!

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Mysteries of the Kingdom BOOK, Ch. 12, in this site.

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His method is sublime, His heart profoundly kind;
God never is before His time, and never is behind.

Bible Metaphor Examples
Metaphor: A figure of speech that suggest a similarity

An image which suggests similarities between two different ideas, without implying that they are identical. Scripture uses metaphors extensively, as a way of illustrating aspects of its teaching.

Examples of metaphors for God

Father Deut 32:6; Isa 64:8; Mal 2:10; Eph 4:6
Rock Deut 32:4 See also 1Sa 2:2; 2Sa 22:2; Ps 62:2; Ps 78:35
Shepherd Ps 23:1 See also Ps 28:9; Ps 80:1; Eze 34:11-16

Examples of metaphors for Jesus Christ

Bread of life Jn 6:35-51
Good shepherd Jn 10:11, 14
Light of the world Jn 8:12; Jn 9:5

Examples of metaphors for the Holy Spirit

Counsellor Jn 14:16, 26; Jn 15:26; Jn 16:7
Breath Ge 2:7; Job 32:8; Job 33:4; Job 34:14
Wind Jn 3:8

Examples of metaphors for the church

Bride Rev 19:7; Rev 21:2-9; Rev 22:17
Household of God Eph 2:19; 1Ti 3:15
Body of Christ Ro 12:4; 1Co 12:12-27; Eph 1:22-23; Col 1:24

Parables by Jesus Christ in His Ministry

Reasons for Jesus Christ’s use of parables Mt 13:10-15; Mk 4:10-12; Lk 8:9-10. See also Isa 6:9-10.

Parables relating to Separation of the saved during the Kingdom, not to eternity: Sower [Mat. 13:1-9], Tares [Mat. 13:24-30], Mustard Seed [Mat. 13:31-32], Leaven [Mat. 13:33], Hidden Treasure [Mat. 13:44], Pearl of Great Price [Mat. 13:45-46].

Parables showing the structure of the coming Kingdom: Wedding Dinner/Guests [Mat. 22:1-14], Fig Tree [Mat. 24:32-35], Faithful and Wise Servant [Mat. 24:45-51], Virgins [Mat. 25:1-13], Talents [Mat. 25:14-30], Pounds [Lk. 19:12-27].

Interpretations of parables given by Jesus Christ Mk 4:33-34.

See also Mt 13:18-23; Mk 4:14-20; Lk 8:11-15; Mt 13:36-43; Mk 7:17-23.

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Word Document: Bible Metaphor Examples.docx which is SAFE to open and print.

To website CONTENTS Page.

Bible One - Charles Strong's Biblical Prayer, a Grace-Gift from God

Mark this down! God is not interested in show, nor is He interested in quantity. He is interested in genuineness and quality. Christians all to often pray long, flowery prayers in the presence of other Christians—really only to impress those around them. The believer should make it a practice to reserve his long prayers for when he is in private and only before God. In public, the prayer should be brief and to the point!

Biblical Prayer, a Grace-Gift from God
By Charles Strong of Bible One

Biblical prayer is one-way communication made available to man by the grace of God in order that man may communicate with God. While today God primarily speaks to man through His written Word (the Bible), He encourages man to speak to Him through prayer. Prayer is not complicated or difficult. In a nutshell, it is simply talking to God. Prayer is a grace-gift from God to man, that is, man does not deserve such a privilege and can never, by his own works, merit it.

The Bible’s first clear reference to prayer, i.e., talking with God, is found in Genesis 3:10, when Adam replies to God in the Garden of Eden; although it is assumed that Adam had many conversations with God prior to this time. From that point (fall of man) on God and man continued to talk, even outside the Garden of Eden (Genesis 4), but it was not until Genesis 4:26 that . . . men began to call on the name of the LORD. The word “call” in this context is the Hebrew word, gara, which may be translated any number of ways, e.g., to call, to call out or shout, to recite, to proclaim or to summon. Here it is an expression of “dependence and trust,” that is, from that point on men began to summon God through prayer for strength and direction in their physical and spiritual lives.

Christians are urged and encouraged to pray. See 1 Chronicles 16:11; Matthew 6:7-8; 7:7; 26:41; Luke 18:1; 21:36; John 16:24; Ephesians 6:18; Philippians 4:6; Colossians 4:2; 1 Thessalonians 5:17; 1 Timothy 2:8; James 5:13-16.

God cherishes the prayers of His children. See Revelation 5:8; 8:3.

Characteristics of Prayer

Prayer is Instantaneous

Prayer is faster than the speed of light or any speed of anything known by man. In fact because God is omnipresent (God is everywhere regardless of time or dimension) and omnipotent (God is all-powerful), He not only hears prayer immediately, but He even knows the content of prayer before it is formulated by the one praying.

Before they call I will answer; while they are still speaking I will hear. (Isaiah 65:24)

Prayer is unidirectional

Prayer is speaking to God, not God speaking to man. Although there may be different elements of prayer (listed below), all are directed to God. Never does the Bible speak of prayer as God speaking to man, even though His contact with man is part of His grace-communication process. Even though God has verbally or by means of telepathy spoken to man in the past, His primary means of speaking to man today is through His written Word (the Bible) — 2 Timothy 3:16-17.

Prayer is Non-dependent upon Physical Posture or Activity

Prayer is effective from any physical position — kneeling, sitting, standing, lying or when one is standing on one’s head. It is not affected by physical activity — immobility, walking, running or jumping rope.

Prayer is All-linguistic

Prayer has no language barrier. Even though man thinks and speaks in different languages, God understands all of them. God even searches the hearts of His children and thereby knows their motives, needs and desires (Romans 8:27).

Prayer is Multi-formative

Since God knows both the hearts and thoughts of everyone, man may think a prayer as well as speak, sing, write or sign one.

Prayer is Nonracial and Non-cultural, Yet Exclusive

Anyone, regardless of culture or race, may pray to God. God loves all mankind, no matter their race or culture. He loves the lost as well as the saved; although, there will come the day in everyone’s life when God will either usher that person into eternal bliss or eternal torment, depending on what that person did with Jesus in his lifetime.

Even though a lost person (one who has not placed his faith in Jesus Christ) may pray to God and God, because He is omnipresent, will hear that person; there is no indication in God’s Word that God will acknowledge or answer that person’s prayer, unless, of course, it is a prayer reflecting that person’s repentance, that is, the turning from all self-effort or any work’s system and turning only to Jesus Christ to place his faith in Him as personal Savior.

The Bible establishes that prayer is the exclusive property of God’s children. When Christ outlined the “model prayer” in Matthew 6, He said in verse 9 (Matthew 6:9) that believers pray to their “Father.” This reflects that prayer is based on a spiritual relationship between a person and God the Father. By faith alone in Christ alone a person establishes this spiritual relationship — that is, he is born again from above (John 3:3-7). He becomes a “child of God” by this act of faith (John 1:12; Romans 8:16; 9:26; Galatians 3:26; 4:7; 1 John 3:1). From that point on, he has the privilege to address his requests and supplications to his Father in heaven.

Originators of Prayer

Jesus Christ

Therefore He [Jesus Christ] is able to save completely those who come to God through Him, because He always lives to intercede [intercessory prayer] for them. (Hebrews 7:25)

Holy Spirit

In the same way, the Spirit helps us in our weakness. We do not know what we ought to pray for, but the Spirit Himself intercedes for us with groans that words cannot express. And He who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God's will. (Romans 8:26-27)

Believer

Then Jesus told His disciples a parable to show them that they should always pray and not give up. (Luke 18:1—and many other passages too numerous to list)

Elements or Types of Prayer

Petition — prayers for self (Matthew 6:11-13)

Intercession — prayers for others (Ephesians 6:18)

Thanksgiving — prayers of gratitude (Ephesians 5:20; 1 Thessalonians 5:18)

Praise — prayers of adoration (Hebrews 13:15; 1 Peter 2:9)

Degrees of Prayer Intensity

Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. (Matthew 7:7, cf. Luke 11:9; 18:1)

Asking — Greek, aiteo, a request.

Seeking — Greek, zeteo, a striving (more intense than a request).

Knocking — Greek, krouso, a rapping, a thumping or pounding (even more intense).

Protocol of Prayer — Keys to Prayer Success

God has set forth procedures, which if followed, will insure success in prayer.

1. Prayer should be in the power of the Holy Spirit.

Praying always with all prayer and supplication in the Spirit . . . (Ephesians 6:18a)

In the first place a believer should understand that upon his acceptance of Jesus Christ, he was instantaneous indwelt by, baptized by, sealed by and filled with the Spirit of God.

The Holy Spirit indwells him, which affects His spiritual birth and union with Jesus Christ (John 7:39; Romans 5:5; 8:9; 1 Corinthians 3:16; 6:19; Galatians 4:6; 1 John 3:24), baptizes him, which is his immersion into the Body of Christ — the spiritual union of all believers —“the Church” (1 Corinthians 12:13), seals him, which makes him spiritually secure for all eternity (2 Corinthians 1:22; Ephesians 1:13; 4:30) and fills him — empowers him for Christian service, i.e., the Holy Spirit is a person and as such the believer receives (is filled with) the whole person — not part of Him. All three happen at the moment of the spiritual birth of the believer. They are not events that individually or collectively must be prayed for at a later time — a mistake, although well-intentioned, made by most fundamental believers today.

For certain, Christians are commanded to be “filled with [‘walk in’] the Spirit” (Ephesians 5:18; Galatians 5:16-25), but to properly understand this requires one to “compare Scripture with Scripture.” Comparing Ephesians 5:18-20 with its companion passage in Colossians 3:16 reveals that to be “filled with the Spirit” is comparable to letting “the Word of Christ dwell in you richly.”

To say it in another way, the more we allow God’s Word to permeate us, the more we are transformed, the more God’s Spirit can control us, the more we are able to “walk” in Christ, to focus on Christ (the Author and Finisher [Perfecter] of our faith [Hebrews 12:2]) until Christ is formed in us (Galatians 4:19). This is essentially what Christ meant when, as He was praying for His disciples, He said,

“Sanctify (set apart [to holiness]) them by Your truth, Your Word is truth” (John 17:17).

Simply put, the filling with the Spirit is the degree in which the Christian absorbs God’s Word throughout his life. As he reads, studies, and absorbs God’s Word; the more he is transformed by the Word, resulting in Christ being formed in him.

Again, how is the Christian filled with the Spirit? 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. The 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.”

To be “filled” by the Holy Spirit is to be fully empowered by the Holy Spirit. This condition allows the Holy Spirit to control the believer in all matters, even prayer. But since God never takes away a believer’s “freedom of choice” (his will), the believer may make choices that will quench or “limit” the Holy Spirit in the believer’s life.

Even though the Holy Spirit doesn’t leave the believer (not even by degree or in part) when the believer allows sin into his life, the Holy Spirit becomes limited in His ability to influence and work through the believer. This is why the believer is urged to not "quench” or “grieve” the Holy Spirit (Ephesians 4:30; 1 Thessalonians 5:19). Once he allows sin in his life, he becomes “carnal” (i.e., [limited] in so far as the Holy Spirit’s influence and work through him is concerned).

Therefore the question is, “How does a Christian maintain the “fullness” of the Spirit of God?” The answer is not “to pray for the filling of the Holy Spirit,” a misconception of a vast number of Christians today. Since the only thing that blocks or limits the control of the Holy Spirit is personal sin, it stands to reason that the only way to regain the “filling” of the Holy Spirit is to have the sin removed. And the ONLY way a believer can have personal sin removed from his life is by adhering to 1 John 1:9, as follows:

If we confess [acknowledge — take responsibility for] our [known] sins, He is faithful and just and will forgive us our [known] sins and purify us from all [unknown or forgotten] unrighteousness. (1 John 1:9)

Since this is the only way a believer may be assured that he is “in the Spirit” and since God will not hear the prayer of a believer who holds on to his known sin (Psalm 66:18), the believer should always first search his heart, identify any known sins in his life and then confess these sins at the start of his prayer. Once this is done, he may be assured (see the next point) that instantaneously God will keep His Word by forgiving his known and unknown sins and restoring the fullness of the Holy Spirit.

In fact this should be a frequent activity throughout each Christian’s day — this process of confession, to be activated immediately upon a believer’s realization that he has committed sin. Once the believer has been restored to the fullness of God’s Spirit, he then has been restored to a position of “obedience to Christ’s command to love,” which is indicative of the Spirit-controlled life (1 John 3:22; John 15:9-17).

2. Prayer should employ the Principle of Faith

So Jesus answered and said to them, “Assuredly, I say to you, if you have faith and do not doubt, you will not only do what was done to the fig tree, but also if you say to this mountain, ‘Be removed and be cast into the sea,’ it will be done and whatever things you ask in prayer, believing, you will receive.” (Matthew 21:21-22; cf. Matthew 17:20; Mark 11:24; Luke 17:6)
I desire therefore that the men pray everywhere, lifting up holy hands, without wrath and doubting. (1 Timothy 2:8)
But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. (James 1:6)

The Principle of Faith is interwoven throughout the fabric of the spiritual life. A person starts the spiritual life not by works but by faith (John 1:12; 20:31; Ephesians 2:8-9), and he is to live the Christian life not by works but by faith (2 Corinthians 5:7; Colossians 2:6-7; Hebrews 11:6; Proverbs 3:5-6) — and this includes when he prays.

Once a believer confesses his known sin, he is to have faith that God will keep His word according to 1 John 1:9, which assures the believer that God will then forgive him of his known sins and cleanse him of all other unknown, unrecognized and forgotten sins. Then he is simply to exercise the Principle of Faith by believing God will answer his prayers in accordance with God’s Word—and God’s will.

3. Prayer should be in accordance with the will of God

This is the confidence we have in approaching God: that if we ask anything according to His will, He hears us. And if we know that He hears us--whatever we ask--we know that we have what we asked of Him. (1 John 5:14-15; cf. 1 John 3:22)

And how does a believer know the “will of God?” He can only know it by consuming, by digesting, by understanding, by studying His Word, the Word of God.

If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. (John 15:7)
All Scripture is given by inspiration of God, 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 3:16-17; cf. Romans 15:4; Colossians 3:16; 1 Peter 1:20-21)

4. Prayer should be directed to God the Father

In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name. (Matthew 6:9; cf. Luke 11:2; e.g., Ephesians 1:17; 3:14-16; Colossians 1:3, 12; 1 Thessalonians 1:2-3)

This has previously been covered in this commentary. Suffice it to say that nowhere in God’s Word is the believer instructed to pray to God the Son or God the Holy Spirit. The believer is a child of God the Father by faith alone in God the Son. He is to pray to the Father and in the name (i.e., for the benefit and in honor) of the Son (Colossians 3:17).

5. Prayer should be in the name of God the Son

And whatever you ask in My name, that I will do, that the Father may be glorified in the Son. If you ask anything in My name, I will do it. (John 14:13-14)
You did not choose Me, but I chose you and appointed you that you should go and bear fruit, and that your fruit should remain, that whatever you ask the Father in My name He may give you. (John 15:16)
And in that day you will ask Me nothing. Most assuredly, I say to you, whatever you ask the Father in My name He will give you. (John 16:23)
Giving thanks always for all things to God the Father in the name of our Lord Jesus Christ. (Ephesians 5:20)

And what does it mean to pray “in the name of Jesus Christ,” that is, other than simply saying by rote the phrase at the end of a prayer? It means that whatever a believer prays for is for the honor, glory and benefit of his Lord and Savior Jesus Christ. As a reminder, it is only by the study of God’s Word that a believer may have confidence that he is praying “in the name of Jesus Christ.”

6. Prayer should be continuous

Pray without ceasing, in everything give thanks; for this is the will of God in Christ Jesus for you. (1 Thessalonians 5:17-18; cf. Luke 18:1; Romans 12:12; Colossians 4:2)

This means to maintain an attitude of prayer. The believer should make it a practice to talk with God at all times, e.g., when he awakes, when he walks down the street, when he’s driving a vehicle or flying an aircraft, when he’s in an elevator or at a business board meeting, when he’s at a ball game or in church — simply at any time and in any place. Much of his praying will be by “thought process,” as he petitions God during his various activities throughout the day.

Length of Prayer

Do not be quick with your mouth; do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few. (Ecclesiastes 5:2)
And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you. And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask Him. (Matthew 6:5-8)

Remember, brief prayers in public and long prayers in private. And at all times, be specific and to the point. Don’t bore God with your fancy rhetoric and do not waste His time by trying to impress Him with your elaborations, replications and loquaciousness.

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Word Document: Biblical Prayer, a Grace-Gift from God, by Charles Strong of Bible One.docx which is SAFE to open and print.

Also see Being Filled with the Holy Spirit, Holy Spirit – Ministries and Filling! and The Lord’s Prayer in this site. Also The Holy Spirit is a Person may be of interest.

To website CONTENTS Page.

A lost person may pray to God and God will hear that person,

but God will only acknowledge or answer that person’s prayer, if

to Jesus Christ to place his faith in Him as personal Savior.

The Beginning compared to The End.

Some Comparisons between Genesis and Revelation

GENESIS

Creation of heavens and earth (Gen. 1:1).

A Ruin of the Creation (Gen. 1:2a).

Start of Satan's reign on earth (Gen. 1:1).

Entrance of sin (Gen. 3:1-7).

Pronouncing of the curse on creation (Gen. 3:1-7).

Right to tree of life forfeited (Gen. 3:24b).

Eviction of man from the Garden of Eden (Gen. 3:24).

Entrance of death into the world (Gen. 2:17; 5:5)

Marriage of the first Adam (Gen. 4:1).

Sorrow comes to mankind (Gen. 3:16).

REVELATION

Creation of new heavens and new earth (Rev. 21:1).

Destruction of heavens and earth (Rev. 20:11b).

Satan cast into the Lake of Fire (Rev. 20:10).

Sin banished (Rev. 21:27).

The curse removed (Rev. 22:3).

Access to tree of life restored (Rev. 22:2, 19).

Man welcomed back to [Paradise] (Rev. 22:1-7).

Death forever removed (Rev. 21:4).

Marriage of the last Adam (Rev. 19:7).

Sorrow eliminated (Rev. 21:4).

Word Document which is SAFE to copy and print: Genesis compared to Revelation TABLE 2.docx

Bible One - Arlen Chitwood's Let Us Go On

No clever arrangement of rotten eggs will make a good omelette. ~C.S. Lewis

HOPE, another Look
By Charles Strong of Bible One

The word “hope,” in the Old Testament, conveys a couple of meanings, depending on from which Hebrew word it is translated. The Hebrew word yachal primarily conveys “to patiently wait;” whereas the Hebrew words tiqvah and towcheleth convey an “expectation.”

In the New Testament there are only two words translated “hope.” Seven of approximately fifty-eight passages utilize the Greek word elpizo [a derivative of elpis]; but the vast majority of passages utilize the Greek word elpis, which primarily conveys a “favorable and confident expectation, an eager anticipation of looking forward with assurance.”

A careful examination of the New Testament reveals that Christians are subject to and enjoy a distinct “hope,” to which they should eagerly, favorably, and confidently look forward to; and, should they do this, it will most favorably influence their lives to the saving of their souls (please see the first study pertaining to “hope” at Bible One - Charles Strong's Our (The Christian/Biblical) Hope regarding this issue).

The Enigma

It is mystifying how anyone is able to serenely enjoy life without a proper relationship with the Creator of the Universe, without the assurance of eternal life in accordance with His Word. Of course, this doesn’t appear to be such a factor with the young, primarily due to the absence of evidence that life will end, i.e., they see only their growth, not the awareness of an impending termination of temporal life, which increasingly becomes significant as one grows older. Along with the accompanying loss of vitality coupled with an increase in various physical frailties, such awakens an individual to the reality that his life, as he has known it, will soon come to an end.

With a biblical-based hope, this reality can be a most welcomed event, one that is favorably and confidently expected, eagerly anticipated. But without such a hope, only fear and anxiety can dominate. It is both natural and universal “to want to live.” Death, if associated with the unknown, is always distressing.

The Unbeliever

I think of the atheist, one who believes that there is no God, who believes that all that exists essentially came from “nothing.” As I view all that around me, from the microscopic particles composing all matter to the enormity of the Universe, with all the complexity, sophistication, interdependent structure, and organization that rules this vast array of existence, I often feel it would take more “faith” to believe that all of this sprang from “nothing,” than to understand it is the product of Intelligence and Design. Simply examining a watch (time piece), with all its symbiotic parts, knowing that it only could have sprang from a designer, should be enough to convert any atheist.

One thing the atheist, the agnostic and the non-Christian have in common — they all have “nothing” to look forward to upon their death. Their future of nonexistence is empty, without any favorable and confident expectation. They walk this world knowing for certain that this is all they have, a life without hope of any further existence.

The Believer

On the other hand, the believer in Jesus Christ, the one who has “passed from death to life” (John 5:24; Acts 16:30-31; Ephesians 2:1, 8-9), may avail himself of a very uplifting, exhilarating, and stimulating hope, spoken of throughout Scripture, but more predominantly in the New Testament.

Following is a compilation of a few passages mentioning hope within the Old Testament, followed by mostly the same within the New Testament. One who studies these various passages, as they fit within God’s comprehensive plan of redemption for man throughout the entirety of the New Testament, will come to the realization that the Christian’s future hope is somewhat diverse and qualified, as follows:

1) The one who has been saved through faith in Christ (i.e., the salvation of his spirit), but who fails to realize, pursue, and realize the salvation of his soul (culminating at the Judgment Seat of Christ), will not be able to experience the full scope of the hope intended for him, which is to say that he will not be able to co-reign as a coheir with Christ throughout His coming millennial (1,000 year) reign over this earth. He will though regain stature upon the conclusion of the Messianic Era and throughout the eternal ages that follow.
2) On the other hand, the Christian who by faithfulness to Christ in this lifetime achieves the salvation of his soul will experience the full measure of the hope that awaits him, as a co-reigning coheir with Christ during the Millennium, and throughout the eternal ages that follow.

To adequately understand and appreciate all that is promised and is to come, please avail yourself of the following, which may be obtained at links on the homepage of the website Bible One by Charles Strong:

Arlen Chitwood's Salvation of the Soul in this site.

Passages

Psalm 31:24
Be of good courage, and He shall strengthen your heart, all you who hope in the LORD.

Psalm 33:18-22
Behold, the eye of the LORD is on those who fear Him, on those who hope in His mercy, (19) to deliver their soul from death, and to keep them alive in famine. (20) Our soul waits for the LORD; He is our help and our shield. (21) For our heart shall rejoice in Him, because we have trusted in His holy name. (22) Let Your mercy, O LORD, be upon us, just as we hope in You.

Psalm 71:5
For You are my hope, O Lord GOD; You are my trust from my youth.

Psalm 119:81a, 114a, 116
KAPH. My soul faints for Your salvation, but I hope in Your Word. . . . (114) You are my hiding place and my shield; I hope in Your word. . . . (116) Uphold me according to Your Word, that I may live; and do not let me be ashamed of my hope.

Psalm 130:5
I wait for the LORD, my soul waits, and in His Word I do hope.

Psalm 146:5
Happy is he who has the God of Jacob for his help, whose hope is in the LORD his God.

Psalm 147:11
The LORD takes pleasure in those who fear Him, in those who hope in His mercy.

Proverbs 11:7
When a wicked man dies, his expectation will perish, and the hope of the unjust perishes.

Proverbs 13:12
Hope deferred makes the heart sick, but when the desire comes, it is a tree of life.

Lamentations 3:24
“The LORD is my portion,” says my soul, “Therefore I hope in Him!”

Acts 23:6
But when Paul perceived that one part were Sadducees and the other Pharisees, he cried out in the council, “Men and brethren, I am a Pharisee, the son of a Pharisee; concerning the hope and resurrection of the dead I am being judged!”

Acts 24:15
I [Paul] have hope in God . . . that there will be a resurrection of the dead, both of the just and the unjust.

Romans 5:1-2
Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ, (2) through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God.

Romans 8:18-25
For I consider that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. (19) For the earnest expectation of the creation eagerly waits for the revealing of the sons of God. (20) For the creation was subjected to futility, not willingly, but because of Him who subjected it in hope; (21) because the creation itself also will be delivered from the bondage of corruption into the glorious liberty of the children of God. (22) For we know that the whole creation groans and labors with birth pangs together until now. (23) 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. (24) For we were saved in this hope, but hope that is seen is not hope; for why does one still hope for what he sees? (25) But if we hope for what we do not see, we eagerly wait for it with perseverance.

Romans 12:10a, 12a
Be . . . rejoicing in hope . . . .

Romans 15:4, 13
For whatever things were written before were written for our learning, that we through the patience and comfort of the Scriptures might have hope. . . . (13) Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope by the power of the Holy Spirit.

1 Corinthians 15:19, 22-23
If in this life only we have hope in Christ, we are of all men the most pitiable. . . . (22) For as in Adam all die, even so in Christ all shall be made alive. (23) But each one in his own order: Christ the firstfruits, afterward those who are Christ's at His coming.

Galatians 5:5
For we through the Spirit eagerly wait for the hope of righteousness by faith.

Ephesians 1:16-18
[I] do not cease to give thanks for you, making mention of you in my prayers: (17) 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, (18) 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 saint.

Ephesians 4:4
There is one body and one Spirit, just as you were called in one hope of your calling.

Philippians 1:20a
according to my earnest expectation and hope that in nothing I shall be ashamed.

Colossians 1:5, 23, 27
because of the hope which is laid up for you in heaven, of which you heard before in the word of the truth of the gospel. . . . (23) if indeed you continue in the faith, grounded and steadfast, and are not moved away from the hope of the gospel which you heard, which was preached to every creature under heaven, of which I, Paul, became a minister. . . . (27) To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory.

1 Thessalonians 2:19
For what is our hope, or joy, or crown of rejoicing? Is it not even you in the presence of our Lord Jesus Christ at His coming?

1 Thessalonians 4:13-14
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. (14) For if we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus.

1 Thessalonians 5:8
But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation.

1 Timothy 1:1
Paul, an apostle of Jesus Christ, by the commandment of God our Savior and the Lord Jesus Christ, our hope.

Titus 1:2a
in hope of eternal life . . . .

Titus 2:13
looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ.

Titus 3:7
that having been justified by His grace we should become heirs according to the hope of eternal life.

Hebrews 6:11
And we desire that each one of you show the same diligence to the full assurance of hope until the end.

Hebrews 6:17-19a
Thus God, determining to show more abundantly to the heirs of promise the immutability of His counsel, confirmed it by an oath, (18) that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold of the hope set before us. (19) This hope we have as an anchor of the soul . . . .

1 Peter 1:3-5, 13
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, (4) to an inheritance incorruptible and undefiled and that does not fade away, reserved in heaven for you, (5) who are kept by the power of God through faith for salvation ready to be revealed in the last time. . . . (13) Therefore gird up the loins of your mind, be sober, and rest your hope fully upon the grace that is to be brought to you at the revelation of Jesus Christ.

1 Peter 3:15
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 John 3:2-3
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. (3) And everyone who has this hope in Him purifies himself, just as He is pure.

Bible One - Charles Strong's HOPE, another Look! in a Word format that makes it easy to copy and print.

Also see Hope of Glory and The Hope! in this site.

To website CONTENTS Page.

Bible One - Arlen Chitwood's The Rapture (Not) in 2 Thessalonians 2:3

The Tongue:
Don't talk unless you can improve the silence.

The Rapture (Not) in Second Thessalonians 2:3
Arlen L. Chitwood of Lamp Broadcast

Let no one deceive you by any means for that Day will not come unless the falling away (Greek: apostasia, apostasy) comes first, and the man of sin is revealed, the son of perdition. (2 Thessalonians 2:3)

2 Thessalonians 1:5-2:1 has to do with events surrounding Christ’s return at the end of the Tribulation, extending into the Day of the Lord (the Messianic Era), which is referred to in 2 Thessalonians 2:2. These verses have to do with Christians, both faithful and unfaithful, not with the unsaved. The last verse in this section (2 Thessalonians 2:1) is often seen as a reference to the rapture. That’s what you will find, for example, if you read The Bible Knowledge Commentary, from the Dallas Theological Seminary. John Walvoord, in his book The Rapture Question, took it a step further and said that this is one of only three undisputed verses in the New Testament referring to the rapture (John 14:3 and 1 Thessalonians 4:17 were the other two he cited).

But this verse, contextually, continues from the preceding verses and introduces thoughts surrounding the Day of the Lord (events which occur during time at the end of and following the Tribulation on both sides of the verse). How can the verse possibly be a reference to the rapture? That wouldn’t make any sense. But saying that the verse has to do with faithful Christians “gathering together to Him” at His coming (His parousia [Greek word used here], his presence at His coming), at the end of the Tribulation, with the subsequent Day of the Lord in view, would make perfect sense contextually.

Actually, I’m not sure why that even needs to be said, for that is what the verse plainly says if understood within context. And this would be drawn from a proper understanding of the rapture and that which follows relative to faithful and unfaithful Christians caught into the Day of the Lord in 1 Thessalonians 4:13-5:9, which Paul had previously written to the Thessalonians about. However, in 2 Thessalonians, Paul moves beyond that dealt with in 1 Thessalonians 4:13-18 and begins with that dealt with 1 Thessalonians 5:1ff.

With that in mind, it would appear to be completely out of place to backtrack and mention the rapture immediately after this, particularly in connection with both the use of the word apostasia and the revelation of the man of sin. Verse two (2 Thessalonians 2:2) is somewhat of a transitional verse, and verse three (2 Thessalonians 2:3) begins a presentation of events surrounding the man of sin that precede the Day of the Lord existing on earth.

Contextually, the only thing that seems to fit in verse three (2 Thessalonians 2:3) is to associate apostasia with the man of sin. And note that Scripture interprets itself, which is the case here if we keep on reading. The apostasia is explained in verses seven and eight (2 Thessalonians 2:7-8) as “the mystery of iniquity,” which is already working but will not reach full fruition until seen in the activities surrounding the man of sin.

But, though the mystery of iniquity is already working, there is something holding the full fruition in connection with the man of sin back, seen in verses six and seven (2 Thessalonians 2:6-7). That which holds this back could only have to do with something Paul had previously spoken to them about (or to material that they had in their possession relative to Paul’s ministry among other churches). And, again, ascertaining what this is can be derived through comparing Scripture with Scripture.

In the Greek text, a neuter word is used in verse six (“what”) and a masculine word in verse seven (“he”) relative to that being referenced which is holding all of this back. Neither the Church nor the Spirit can be ruled out on the basis of both masculine and neuter being used. Note that the Church is feminine but looked upon in the sense of not only a bride but as a son and one new man. And Spirit, though neuter, is referred to at times in a masculine respect.

The overall thought of the mystery revealed to Paul has to do with God’s purpose for the present dispensation. And the only thing standing in the way of the full manifestation of the mystery of iniquity and the revelation of the man of sin is God completing His purpose for the present dispensation, which is when the Church will be removed. From a Scriptural standpoint, relative to verses six and seven (2 Thessalonians 2:6-7), there is really nothing else to consider aside from part or all of this overall thought.

God’s overall purpose for the present dispensation (completion of the work of the Spirit, acquiring a bride for God’s Son) would fit the neuter, and the removal of the one new man would fit the masculine. Thus, if a person is going to see any reference in 2 Thessalonians 2:3-8 to the removal of Christians preceding the Day of the Lord being present on earth (which could only be a somewhat indirect reference [see previous paragraph]), it would have to be at the end of verse seven, not back in verse three.

Trying to see the rapture in verse three is ignoring the context to press an issue that doesn’t need to be pressed. Scripture elsewhere, where questions surrounding the matter such as exist here do not exist, plainly shows that all Christians will be removed at the end of the dispensation, preceding the Tribulation.

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Word Document: The Rapture Not in Second Thessalonians 2 verse 3 by Arlen Chitwood.docx which is SAFE to open and print.

Also see The Rapture I, II, III, Rapture vs. Second Coming! and 1 Corinthians 15:52 Does not Teach the Rapture of the Church! in this site.

To website CONTENTS Page.

Observance of the Passover
Observance of the Passover by the Jewish People
Past, Present, and Future
By Arlen L. Chitwood of Lamp Broadcast

“And the Lord spake unto Moses and Aaronin the land of Egypt, saying,
This month shall be unto you the beginning of months: it shall be the first month of the year to you.
Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house…
And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.
And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses wherein they shall eat it.
And ye shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it…
For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the Lord.
And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you when I smite the land of Egypt.
And this day shall be unto you for a memorial: and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance forever” (Exodus 12:1-3, 6-8, 12-14).

God, through Moses, gave Israel instructions at Mt. Sinai for seven festivals (Leviticus 23:1ff). These were given to the nation following the giving of the Law and instructions concerning the tabernacle and priesthood, preceding their journey to Kadesh-Barnea (cf. Exodus 40:34-38; Leviticus 1:1; Numbers 1:1; 10:11-12).

These seven festivals were to be observed by the Jewish people year after year throughout their generations. And these festivals were to be observed after the manner in which Scripture outlines and deals with them.

The First Festival, the Passover

The instructions for the observance of the Passover — the first of the seven festivals — is not given in Leviticus chapter twenty-three. Rather, it is given at the time of its institution in Exodus chapter twelve.

The simple statement in Leviticus 23:5, introducing the Passover as the first of the seven festivals, rests on the previous instructions and initial keeping of the Passover, as seen in Exodus 12:1ff.

The observance of the Passover was to occur on the fourteenth day of what, at that time, became the first month of the Jewish year. This was to be “the beginning of months” for the nation (Exodus 12:2, 14).

Thus, the observance of the Passover by the Jewish people throughout all their future generations (on the fourteenth day of the first month of each year), can only be seen, from a historical standpoint, as a beginning time in Jewish life for the coming year — a new beginning for a new year.

The Passover in the Camp of Israel, Past

At the time that the Passover was instituted, Moses had returned to and been accepted by the Jewish people. Nine different plagues had befallen the kingdom of the Assyrian Pharaoh ruling over Egypt.

And the Passover — which had to do with the death of the firstborn — was to be the tenth and final plague befalling those in the land of Egypt.

(The Assyrians had previously come down and conquered Egypt [evidently over a century prior to this time]. And they formed the rulers in Egypt during Moses’ day [cf. Exodus 1:8-9; Isaiah 52:4].)

The Passover, having to do with the death of the firstborn, was different than any of the previous plagues. This plague, unlike the previous plagues, would equally affect not only those in the kingdom of the Assyrian but those in the camp of Israel as well (cf. Exodus 8:22-23; 9:6-7, 11, 23-26; 10:4-6, 21-23; 11:4-7; 12:12-13).

Every firstborn throughout the land of Egypt, both man and beast, would die. There were no exceptions.

The firstborn in every family in the kingdom of the Assyrian, from the one seated on the throne to the lowest in the kingdom, would die (Exodus 11:4-5); and, the firstborn in every family in the camp of Israel, without regard to anything except the fact that the person was the firstborn, would die as well. Again, there were no exceptions.

However, in the camp of Israel, God provided a means whereby the firstborn in a family could experience death via a substitute — a vicarious death. On the tenth day of the first month, every family could take a lamb from the flock (a male lamb, in its first year), pen the lamb, check the lamb for blemishes over several days time, and then slay the lamb at a specified time on the fourteenth day of the month (the Hebrew text states “between the evenings” as the time when the lamb was to be slain, i.e. in the middle of the afternoon).

The blood from the slain lamb was to be caught in a basin, hyssop was then to be dipped in the blood, and the blood was to be applied to the two side posts and the upper door post of the house in which the firstborn lived. Then, the same lamb which had been slain was to be eaten by those in the household.

And this scene was to be repeated at this time in house after house after house throughout the camp of Israel.

The Lord was going to pass through the land of Egypt at midnight (some nine hours after the lambs had been slain and the blood applied), executing His previous decree upon the firstborn. He was going to slay the firstborn in every household, again without regard to any distinction between those in the kingdom of the Assyrian and those in the camp of Israel.

However, God had provided a means whereby the firstborn in any Israeli family could experience death via a substitutionary means. The paschal lamb could die in his stead.

In this respect, when the Lord passed through the land of Egypt at midnight, He looked for one thing and one thing only. He looked for the blood of a slain lamb, properly applied (Exodus 12:12-13, 23).

If He saw the blood, He passed over that house. Death had already occurred in that house; the firstborn had already died, in a substitute. The Lord recognized this substitutionary death. Thus, He couldn’t slay the one already reckoned as dead, and He passed over that Israeli home.

But, if the Lord did not see the blood (the instructions concerning death, shed blood, and the proper application of the blood had not been followed), the firstborn in the family was then slain. Death had been decreed upon the firstborn in every family, and the firstborn in every family had to die, whether via a substitute or apart from a substitute.

The Passover in the Camp of Israel, Present

Any attempt by the Jewish people to observe the Passover during the present time, according to the instructions which God provided in Exodus chapter twelve, must involve death, shed blood, the proper application of that blood, and the eating of the Lamb that had been slain. It must involve a substitutionary death for the firstborn in the family, followed by an eating of the Lamb. Anything short of this cannot be an observance of the Passover at all. It can only be an observance of something else.

In reality though, since the Paschal Lamb has already died and His blood has already been shed (1 Corinthians 5:7), any true observance of the Passover can occur only one way today, with everything still completely in line with that stated in Exodus chapter twelve. The Passover can only be kept today by the shed blood being properly applied, followed by the Lamb being eaten.

In short, Israel slew the Paschal Lamb 2,000 years ago, but the nation has yet to apply the blood and eat the slain Lamb.

(The paschal lamb was given to Israel, and only Israel could slay this lamb. And since this is true, only Israel could have slain the Paschal Lamb 2,000 years ago, the nation’s Jewish Messiah, which is clearly attributed to Israel in Scripture [Acts 2:23, 36; 3:14-17; 7:51-52].

[E.g., during Moses’ day, an Egyptian family could not have escaped the death of the firstborn through following the instructions given to Moses in Exodus 12. The paschal lamb was not given to the Egyptians. It was given to Israel, and Israel alone could slay this lamb.
The only possible way in which the firstborn in an Egyptian family could have experienced a vicarious death the night of the Passover was for that family to be inside an Israeli home where God’s instructions had been followed, for “salvation is of the Jews” (John 4:22)].

The eating of the Lamb is then a subsequent matter [cf. John 6:48-58]. The Paschal Lamb is the Word manifested in the form of flesh [John 1:1-2, 14].
And one presently eats the Paschal Lamb following the application of the blood through assimilating the Word in written form.)

The Passover in the Camp of Israel, Future

The institution of the Passover in the land of Egypt in Exodus chapter twelve had to do with the birth of a nation. This occurred following Moses’ return, preceding God removing His people from Egypt, and preceding the overthrow of the Assyrian and his armed forces in the Red Sea.

This foreshadows a future time when, through Israel’s observance of the Passover, there will be a re-birth of the nation. In the words of Isaiah 66:8, a nation will be “born at once.” This will occur following Christ’s return (as it occurred following Moses’ return), preceding God removing the Jewish people from a worldwide dispersion (as it occurred preceding their being removed from Egypt during Moses’ day); and this will occur preceding the overthrow of the kingdom of the Assyrian in that future day (as it occurred preceding the overthrow of the kingdom of the Assyrian during Moses’ day).

(An Assyrian is seen in the antitype as well as the type. The future man of sin, the Antichrist, is seen coming out of the northern division of Alexander the Great’s kingdom, as it was divided among his four generals following his death. The northern division was the old kingdom of Assyria, and this man is referred to as an “Assyrian” numerous places in Scripture [e.g., Isaiah 14:25; 30:31; 31:8; Hosea 11:5; Micah 5:4-6].
For additional information on this man, refer to the author’s two pamphlets, “The Great Image, Great Beasts by Arlen Chitwood, Part 1, Part 2.”)

Following Christ’s return, the Jewish people are going to look upon and receive the Lamb Whom they slew 2,000 years ago. In that day, through believing, they will apply the blood of the Paschal Lamb which they had previously slain. And through applying this blood — through believing on the Lord Jesus Christ — those comprising the nation will experience the death of the firstborn vicariously, via the One Who died in their stead.

Then they will feast upon the Lamb by not only His personal presence but through an assimilation of the written Word, which the Jewish people will carry to the nations of the earth (Isaiah 53:1ff).

This is what the future holds for Israel and the nations during the Messianic Era, though many things must transpire first.

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The following Word Document is SAFE to open and print: Observance of the Passover by Arlen Chitwood.docx

(Also see The Beast — In the Book of Daniel in this site.)

To website CONTENTS Page.

Following Christ’s return, the Jewish people are going to look upon and receive
the Lamb Whom they slew 2,000 years ago.
In that day, through believing, they will apply the blood of the Paschal Lamb
which they had previously slain.

Names can be a doorway into knowing who a person is, and that is certainly true of God.
A study of His names is a study of who He is and will be for you.
"To know God's name is to know something of His nature."

What's in a Name?

Daniel answered and said: "Blessed be the name of God forever and ever, for wisdom and might are His." Daniel 2:20

Recommended Reading: Exodus 3:13-14

Many English surnames reflect an object or occupation: Smith, Wright, Butcher, Baker, Cooper, Barker, Butler, Mason, Marshall, Miller, Bell, Cook, and more. Throughout history, names have been associated with something about the person -- for example, Jesus' name Immanuel (Matthew 1:23): God with us (im = with, anu = us, el = God in Hebrew).

God Himself is known by many names in Scripture, each revealing something about Him. "I AM" (Exodus 3:14), is the name God told Moses to use when revealing Him to the Israelites. It is based on the Hebrew verb "to be" -- and God had just told Moses, "I will certainly be with you" (Exodus 3:12). Not only was "I AM" a definitive statement of God's existence, it was a promise of His being with Moses and Israel. God was also known as El Elohe (strong, dominant; Genesis 33:20), El Elyon (God Most High; Genesis 14:19), El Shaddai (God Almighty; Exodus 6:3), Holy One of Israel (Psalm 78:41), and many others like Healer, Provider, and Deliverer.

Names can be a doorway into knowing who a person is, and that is certainly true of God. A study of His names is a study of who He is and will be for you.

"To know God's name is to know something of His nature." ~ John Blanchard

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Word Document: What's in a Name.docx which is SAFE to open and print.

To website CONTENTS Page.

It's close to impossible to free fools from the chains they revere.

Result of having one's soul saved: Rule and reign with Christ in the Millennial Kingdom's 1,000 years!

Result of not having one's soul saved: Live in darkness outside the kingdom during the millennial kingdom's 1,000 years

Kingdom Truths Introduced and How One’s Soul is Saved
(This is an older document and the source of commentary is unknown to author of this site.)

Kingdom Truths Introduced

Time Scale

One Week (Seven Days)

The Bible is God’s story of His dealings with this creation (earth) and its inhabitants from ruin (Genesis 1:1-2a NASB) to destruction by fire! The whole of Scripture is, after some fashion focused upon the millennium. Scripture, provides very little information on eternity beyond the millennium.

The time from the creation's (earth's) ruin (tohu wavohu "formless and void") to destruction is one week, and this one week (seven days) is divided into six days of work and one day of rest!

Christ’s first coming (when He was crucified and resurrected) was between the fourth and fifth day, leaving three days (two work days and one rest day) before destruction!

The one day of rest (seventh day) is the kingdom time (millennium)!

Therefore, the two days between Christ’s resurrection and the beginning of the kingdom (fifth and sixth days) is the time we (the saved) have to make ourselves ready for acceptance into the kingdom (on the seventh day)!

We (the saved, both dead and alive) are called into His presence at the judgment seat (rapture) and either accepted or not accepted into the kingdom!

The fifth and sixth days -- a two day period extending from Jesus Christ’s crucifixion at the end of the fourth day to the saved appearing at the judgment seat of Christ at the end of the sixth day -- we are living in now! Actually we’re living near the end of the sixth day near the rapture!

Now Note: God’s one day is equal 1,000 years; therefore, from creation to destruction is 7,000 years, i.e., the kingdom (rest day) is the seventh 1,000 years (a millennium)! Just Think! For Christ the earth has existed for less than seven days!

But do not let this one fact escape your notice, beloved, that with the Lord one day is like a thousand years, and a thousand years like one day. (2 Peter 3:8)

Days Five and Six

Jesus is a antitype of Adam and is called the second Adam!

Adam had a wife who was to rule with him; therefore, Jesus Christ must have a wife to rule with Him!

Adam’s wife was removed from his body; Christ’s wife must come from His body!

At Christ’s crucifixion the blood and water that flowed from His body represents the church. From the church He will choose those who will rule and reign with Him (e.g., the chosen, the wedding guest, the bride) in the kingdom. Those not chosen in any capacity from the church will not be in the kingdom!

The Holy Spirit began His search for a bride for Christ after Christ’s resurrection at the end of the fourth day and is looking and will continue looking until the rapture at the end of the sixth day where all the saved, from which Christ will chose a bride, will be presented to Him!

(Note: God also has a bride! Israel!)

Salvations

As a way of introducing two different salvations, one must have an understanding of two relationships. The first is the relationship between the “law of God” and the lost person. The second is between the “commandments of Christ” and the saved person. The first relationship says “do and have eternal life,” whereas, the second relationship says “do and have millennial life.” The first relationship says if you fail to keep the law of God, you will suffer forever in the lake of fire, whereas, the second relationship says if you fail to keep the commandments of Christ, you will suffer loss for a millennium in “outer darkness” and possibly “the blackness of darkness”.

Whereas, the law of God is given in the Old Testament, the commandments of Christ are in the New - specifically the “Sermon on the Mount” (Matthew 5; 6; 7).
Whereas, the law of God separates an unregenerate sinner from the presence of God eternally, the commandments of Christ will separate an unrepentant saint from the presence of Christ for a millennium.
Whereas, the final judgment for lost sinners is called “the second death,” which will last forever (Revelation 20:14; 21:8), the final judgment of apostate saints is also called “the second death” (Revelation 2:11; 20:6), which will last only for a millennium. In view of this, the scriptures teach that there is such a thing as an “eternal death,” and a “millennial death.”

Spiritual Aspect of Salvation

You believe in Jesus!

You are saved (spiritual aspect of salvation) because you believe (have one act of faith) in Jesus!

This salvation is a gift (you don’t have to do anything but believe) from God and gives you the following:

Eternal life in some form!
A guaranty that your body will be saved in time!
An opportunity to rule and reign with Christ in the millennial kingdom (seventh day - 1,000 year rest)!

Second Salvation (of the soul)

Your gift (spirit aspect of salvation) positions you to allow the Holy Spirit to work through you and produce righteous fruit necessary to win the soul aspect of your salvation:

Continuous acts of faith!
Not a gift, have to work for [allow the Holy Spirit to produce righteous fruit through you]!
Work [of the Holy Spirit] is continuous and never ceases!
Power of the Holy Spirit through the Word of God will cause you to grow and, as such, save your soul!
As you feed on the Word and allow the Holy Spirit to work through you, you will be automatically and continuously transformed within, and as a result, win your inheritance, salvation of your soul!

Result of having one's soul saved:

Rule and reign with Christ in the Millennial Kingdom's 1,000 years!

Result of not having one's soul saved:

Live in darkness outside the kingdom during the millennial kingdom's 1,000 years

How One’s Soul Is Saved

“For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? “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 own works (Matthew 16:26-27).

In the preceding verses the Lord uses the words “profit and exchange” which identifies this present life of the Christian as “the time of investment.” These are words that can only be used in connection with soul salvation since one cannot gain a profit until he makes an investment (is saved). Neither can he exchange his soul (life) for anything until he has a life that can be exchanged. Lost people have nothing that can be exchanged. Jesus is saying here to the carnal Christian that the world that is to come is much greater than this present world. It is so great that even if a believer came to personally own everything in this present world he would actually profit nothing, if in the process he lost his soul for the coming age (millennial kingdom). For it is through the saved soul (acquired now by losing it here for Christ) that one inherits the next world and coming kingdom of our Lord.

“Wherefore, lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls." (James 1:21)

In James 1:1-20 God gives special instructions to all believers who are interested in having their souls saved. Then in James 1:21 He sums it all up by giving two commands which are “able to save your souls.” This portion of the book of James teaches us how a believer should grow from a spiritual milk diet to a meat diet and then on to a strong meat diet. In verse four God tells us that the salvation of the soul is based on the matured faith of the believer; a faith that has matured by overcoming the trials of this world and by learning patience. Therefore the one who presents a matured faith at the coming Judgment Seat of Christ will be the same one who, in this life, grows to be “perfect [lit. ’mature’] and entire, wanting nothing” (James 1:4).

The process of this growth into mature faith is through the obedience of God’s command to “lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls” (James 1:21). The word “filthiness” in the Greek as used here means “moral defilement” and the words “superfluity of naughtiness” mean “super-abundance of wickedness” (this describes a believer under the control of his soul, i.e. the seat of his old nature). Therefore God is saying in this verse that we must divorce ourselves from these things and open our “spiritual ears” (given you when you were saved) and receive with meekness the engrafted Word of God. As the Christian receives “the engrafted word” into his saved human spirit, the indwelling Holy Spirit takes this Word and opens it to his spiritual understanding. This engrafted or implanted Word, i.e. power of the Holy Spirit through the Word of God, will cause you to grow from a milk diet to a meat diet and, as such, save your souls.

In Romans 12:2 God tells us more about this powerful implanted Word when He says:

“Be not conformed to this world: but be ye 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)

There are two Greek words that are used in this verse of scripture which tells us how God saves the soul. These words are “conformed” and “transformed,” and they come in the form of a negative and positive command.

The Greek word for conformed is suschematizo which means to shape or fashion one thing like another. The force of this word tells us not to blueprint or layout our lives in accordance to this present world. This means to not allow those of the world to influence you, outline your life for you or become your peers in order to mold or fashion you into what they are. It even means to not allow worldly (carnal) Christians or churches to compress you into their own mold of fleshly desires, programs and goals.

For the second word, which is “transformed,” the Greek is metamorphoo. This word is in the positive command and means to “transform or transfigure inwardly.” Here God is commanding us to be changed inwardly and automatically by having our minds renewed. How is this accomplished? The Apostle Paul in Colossians 3:10 tells us that our “new man” is continually renewed in the “knowledge” (Gr. epignosis or meat doctrines) after the image of the one who created us. This means that you do not change yourself, but instead rely on the meat doctrines of the Word to do this for you. As you feed on them they will automatically and continuously transform you from within, and as a result save your soul.

(Refer to The Metamorphosis in this site for additional commentary.)

There is still another verse of scripture that helps us understand this automatic change.

“But we all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord ." (2 Corinthians 3:18)

In this verse the glass or mirror is the Word of God reflecting the glory of the Lord (meat doctrines). As we behold this in the reflected Word of God with an open face (continued look), we are automatically and continuously changed into the same image of the Lord from glory to glory (the saving of the soul).

Being Not Conformed To This World, Or Dying To Self

Then Jesus said unto His disciples, ”If any man [lit. ‘If anyone of you’] will come after me, let him deny himself, and take up his cross, and follow me. (25) “For whosoever will save his life will lose it: and whosoever will lose his life for my sake shall find it. (26) “For what is a man profited, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? (27) “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 own works. (Matthew 16:24-27)

Thousands of sermons have been and are presently being preached on how to be saved (salvation of the spirit) using this passage as a text. Those preaching them have never heard of the “three tenses of salvation” and have no idea of anything beyond initial salvation (salvation of the spirit). This passage however does not speak of the salvation of the spirit, but rather the salvation of the soul. According to verse 27 it is in the context of “rewards” not salvation. Here Jesus speaks of returning in glory and rewarding those who lost their lives (souls) for His sake in this present world. This passage then teaches that in order for a Christian to gain rewards at the Second Coming of Jesus Christ he must deny himself, take up his cross and follow Jesus. Three things – deny, cause to die, and follow. This cannot be said to be the way of the salvation of the spirit because that salvation is not of works lest anyone should boast (Ephesians 2:8-9). Therefore, it is the way to the “salvation of the soul” and calls for one who is already saved to die.

There are two different lifestyles that can be lived by a Christian. One is a carnal lifestyle and the other a spiritual lifestyle. The carnal life-style identifies any Christian who rejects the idea of having his soul saved and lives a worldly life while being satisfied with just being saved. His interests lie in this worldly experience together with the power, wealth and popularity that the world offers. In this lifestyle his unredeemed soul, which is “self” conscious, dominates his saved spirit.

On the other hand one who accepts the invitation to have his soul saved will strive to live a spiritual life, not being satisfied with just being saved. His interests will be in the coming kingdom and the power, wealth and glory that can be his. In this life-style his saved spirit, which is “God consciousness,” will dominate his not-as-yet saved soul. According to Matthew 16:24 a Christian cannot even follow Jesus until he first “denies” his soul of enjoying the rewards of this world and causes his soul to die by willingly taking up and carrying his own cross (instrument of execution of this world). Matthew 16:25 bears this out by telling us that if a believer saves his life here, he will lose it there, and vise versa.

The new believer must consider the costs in striving to have his soul saved since he must be willing to lose his life (soul) here for Jesus’ sake in order to gain it there (rewards) in the kingdom. Once he is willing to pay this price, he may experientially enter the second gate (standing grace gate) by faith gained from the Word of God. This faith will give him the victory necessary to lay aside all prevailing wickedness and to cleanse his spiritual ears to hear God’s Word (meat doctrines) that have already been engrafted in him at the new birth. Likewise, this strong faith that he will daily receive, live in, have joy and rejoice in, will cause him to become an overcomer in all tribulation and temptation that may enter his life. This in turn will give him patience, experience and then hope that can provide a life that is mature, entire, and wanting in nothing; a life that experiences the love of God shed abroad in his heart; a life (soul) that is being saved with the opportunity to receive his set aside inheritance at the Judgment Seat of Christ, a life that is qualified to rule and reign with Jesus Christ over the millennial kingdom on earth!

The Spiritual Pathway Summarized

Therefore being justified by faith, we have peace with God through our Lord Jesus Christ:” [The first gate – of Positional Grace] (2) By whom we also have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God. [The second gate – the strait gate of Standing Grace] (3) And not only so, but we glory in tribulations also: knowing that tribulation worketh patience; (4) And patience experience; and experience hope: (5) And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us [the Pathway]. (Romans 5:1-5)

The “way of life” is to enter the first gate of salvation (positional grace gate) through faith (you in Christ) Then, through surrender of self and by a continuous faith, enter the second gate of “standing grace” (Christ in you). This reciprocal indwelling produces spiritual fruit in the believer’s life and qualifies him to run the race of the narrow pathway that leads to life (millennial life). This race can only be finished by the one who has a Christ-controlled life and whose eye is on the “mark of the prize of the high calling” (Philippians 3:13-14). This high calling prize demands a striving on the part of the runner to “get out of the way of himself” and let Christ win the race through him. This is made possible by continuously feeding on the meat of the Word, which automatically changes the runner inwardly.

The obstacles of this race are tribulation, and temptation. They are allowed by God in order to strengthen the faith of the runner, which in turn gives patience, experience and hope. Through this striving, it is Christ that crosses this finish line through us, and enters into the third and last gate – the Strait Gate of the “bridal chamber and wedding feast.”

Summary

One must make an investment (initial salvation of the spirit – believe and be justified) before one can make a profit (salvation of the soul warrants an inheritance)!

One must be obedient to God’s commands and receive His Word!

One must continually feed on the Word which automatically changes our minds and transforms us within!

One must deny enjoying the rewards of this world (causing his soul to die here) and follow Christ so his soul will then come alive there (salvation of the soul)!

One must enter the race and strive to cross the finish line and win the salvation of one's soul!

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Word Document: Kingdom Truths Introduced and How One’s Soul is Saved.docx which is SAFE to open and print.

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Patriot Post - Declaration of Independence's Endowed by their Creator

Founded on biblical principles by primarily God-fearing men, America is a country full of Christian people. Yet, minority religions have been allowed to flourish in this nation. It can even be argued that because the country was founded on Christian principles, it offers true religious freedom, freedom to be responsible before God for one’s beliefs without government interference. That religious freedom has been one of the greatest blessings the country has had to offer its citizens. In recent years, however, freedom of worship has often been offered to religious minorities while Christianity has found itself the object of constant discrimination — all in the name of ‘diversity’. The double standard not only denies the Christian nature of a majority of American communities, but also threatens the very foundations of America’s religious freedom. ~David Jeremiah

Liberty -- Endowed by Whom?
By Mark Alexander
July 3, 2013

“God who gave us life gave us Liberty. Can the liberties of a nation be secure when we have removed a conviction that these liberties are the gift of God? Indeed I tremble for my country when I reflect that God is just, that His justice cannot sleep forever.” ~Thomas Jefferson (1774)

Amid all the contemporary political and cultural contests, too many conservatives fail to make the case for overarching eternal truths – whether in debate with adversaries across the aisles of Congress, or with neighbors across Main Street.

Lost in the din is the foundational endowment of Essential Liberty, and any debate that does not begin with this eternal truth will end with temporary deceits.

The most oft-cited words from our Declaration of Independence are these:

“We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.”

The eternal assertion that Liberty for all people is “endowed by their Creator” and is thus “unalienable” should require no defense, because “we hold these truths to be self-evident,” and because the rights of man are irrevocable from the “Laws of Nature and of Nature’s God.”

But the root of all debate between Liberty and tyranny – or, in political parlance, between Right and left – is the contest to assert who endows Liberty – God or man.

The left’s humanist position has been made plainly evident by Barack Hussein Obama, who has a history of deliberately and repeatedly omitting the words “endowed by their Creator” when citing in open constituent forums the Declaration’s reference to “Rights.” What, exactly, is the inspiration for such overt and explicit omissions by the titular head of the Democratic Party?

Contemporary Leftist protagonists seek to replace Rule of Law with the rule of men. This is because the former is predicated on the principle that Liberty is “endowed by our Creator,” while the latter asserts that government is the giver of Liberty.

The history of man, since its first record, has repeatedly and tragically documented that when the people settle for the assertion that government is the source of their rights, tyranny is the inevitable result. And tyrants always attempt to undermine Liberty by driving a wedge between it and its foundational endowment by our Creator.

For generations, American liberals have driven that wedge by asserting that our Constitution provides a “wall of separation” between church and state. But does it?

The short answer is “yes,” but it is most certainly not the faux wall constructed by judicial activists, who have grossly adulterated the plain language of our First Amendment especially during the last 50 years.

Contrary to what many liberals would have us believe, the words “wall of separation between church and state” do not appear in our Constitution – nor is this notion even implied. Thomas Jefferson penned those words in an obscure 1802 letter to the Danbury Baptist Association in response to concerns about Connecticut’s establishment of Congregationalism as their state church. Jefferson assuaged their concerns, telling the Baptists that the First Amendment prohibited the national government from establishing a “national church,” but he concluded rightly that the Constitution prohibited the national government from interfering with the matters of state governments – a “wall of separation,” if you will, between federal and state governments.

The “wall of separation” argument is thus a phony one. Indeed, it is a blueprint for tyranny.

We are created, from the beginning, in the Image of God, and that image is the essence of Liberty, the well of all rights for all people for all time.

Our enlightened Founders, in their revolutionary opposition to tyranny, looked far beyond kings and parliaments to the enduring source of the rights of man, and they enumerated in our Declaration of Independence that we are, indeed, created in God’s Image for His purpose, and that no man could strip that endowment from the soul of another. Thus, we have the equal capacity to be free, personal, rational, creative and moral beings, and we are entitled to be so through His endowment.

These rights and freedoms were further enshrined in our Constitution.

In 1776, John Hancock wrote of Jacob Duché, the first Chaplain appointed by the Continental Congress:

Congress … from a consideration of your … zealous attachment to the rights of America, appoint(s) you their Chaplain.” Duché, Pastor of Philadelphia’s Christ Church, captured the spirit of the American Revolution, saying, “Civil liberty is as much the gift of God in Christ Jesus … as our spiritual freedom… ‘Standing fast’ in that liberty, wherewith Christ, as the great providential Governor of the world, hath made us free.”

It is in that spirit that we at The Patriot Post adopted our motto, Veritas vos Liberabit – “The Truth Will Set You Free” (John 8:32). That is the essence of the assertion that we are “endowed by our Creator” with life and Liberty.

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Word Document: Liberty -- Endowed by Whom, by Mark Alexander.docx which is SAFE to open and print.

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Bible One - Charles Strong's Focal Point of the Christian Life

When properly studying the Word, comparing spiritual truths with spiritual truths (1 Corinthians 2:13), it becomes clear that there is a distinct link between being filled with (controlled by) the Spirit of God and being filled with the Word of God.

Focal Point of the Christian Life
By Charles Strong of Bible One

The term “Christian life” within this commentary means to effectively live for Jesus Christ in accordance with His Word, as opposed to living in contrast to His Word. It is a two pronged issue centered specifically in and on Jesus Christ -- its focal point, consisting of (1) self-denial (i.e., dying to self) and of (2) following Christ.

(Although this document endeavors to clarify the two essential issues necessary for living the Christian life, it is critical to understand that Jesus Christ, God in the flesh, is indeed the embodiment of the “focal point” of Christianity. Any doctrine that diminishes the importance of Jesus Christ as the most important aspect [or Person] of Christianity [i.e., minimizes His deity, reduces the significance of His sacrifice on the cross of Calvary, or in general shifts the focus from God the Son to God the Father] must be avoided at all costs. All such efforts are born of Satan.
For a review of the deity of Jesus Christ see Bible One - Charles Strong's Deity of Jesus Christ or Deity of Jesus Christ in this website.)

A Christian has a beginning followed by a period of spiritual growth (or stagnation/decay) which will end when he passes on from this temporal life. This will be followed by an appearance before Christ at His Judgment Seat, where every Christian’s works will be judged, to either be rewarded or to suffer loss (1 Corinthians 3:11-15; 2 Corinthians 5:10) — a determination that will be efficacious only during the soon coming Messianic Era, the 1,000 year (Millennial) reign of Christ over the earth (Revelation 20:4).

(This commentary does not address the various aspects and/or eventual developments of the Christian life. For that commentary see, in this site, Salvation of the Soul BOOK by Arlen Chitwood.)

The purpose of this commentary is to focus on the two issues, pointed out in the first paragraph, which result in a true/biblical Christian life.

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 [soul] will lose it, but whoever loses his life [soul] 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?
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.” (Matthew 16:24-27)

Denial of Self (Taking-up One’s Cross)

Life is a series of choices. From the moment a person rises each day to the time he falls asleep he is faced with multiple-hundreds of choices. Throughout his temporal life he is subject to and executes multiple-millions of choices. One of the strongest inclinations a person faces has to do with staying alive. The need to remain alive affects many of the choices with which a person faces during his lifetime.

Just as any person’s physical life is important, a Christian’s spiritual life should be more vital. The two are actually linked. This is to say that a Christian’s spiritual life is intrinsically connected to many of the decisions he makes regarding his physical life. But unfortunately, a person’s life, be it physical or spiritual, is often affected by one’s pride. And of all sins defined within the Word of God, the issue of pride is the most egregious and sinister.

Of the seven sins most hated by God, the sin of pride ranks first.
These six things the LORD hates, yes, seven are an abomination to Him:
a proud look, a lying tongue, hands that shed innocent blood,
a heart that devises wicked plans, feet that are swift in running to evil,
a false witness who speaks lies, and one who sows discord among brethren. (Proverbs 6:16-19)
Everyone proud in heart is an abomination to the LORD . . . . (Proverbs 16:5a)

Pride was (and continues to be) the sin of Satan.

How you are fallen from heaven, O Lucifer, son of the morning! How you are cut down to the ground, you who weakened the nations!
For you have said in your heart: “I will ascend into heaven, I will exalt my throne above the stars of God; I will also sit on the mount of the congregation on the farthest sides of the north;
I will ascend above the heights of the clouds, I will be like the Most High.” (Isaiah 14:12-14; cf. 1 Timothy 3:6)

Pride deceives the heart (Jeremiah 49:16) and hardens the spirit (Daniel 5:20), which will most certainly bring the judgment of God.

Pride goes before destruction, and a haughty spirit before a fall. (Proverbs 16:18; cf. Isaiah 14:15; Obadiah 1:4)

So it is most natural in this life (in alignment with the “god of this age” [2 Corinthians 4:4]) to think of one’s self first, to elevate one’s self-interest and wellbeing always before all else. This is in fact the approach of Satan, who “walks about like a roaring lion, seeking whom he may devour” (1 Peter 5:8), toward all occupants of earth. And there is nothing more devastating and damaging to one’s spiritual life than to be ruled by one’s pride — to make one’s life-altering decisions in accordance with this most ruinous trait — to live a life of self-gratification.

Therefore, to deny one’s self is to reject one’s pride, which is a key component in the exercise of the Christian life. This was reiterated by Christ when He instructed each of His disciples to “take up his cross.” The cross symbolized death, and death conveys a separation. In context Christ was stating that to live a Christian life, one must separate himself from pride and all with which this aspect of human nature is associated, i.e., personal appeal, friends, ambition, desires, goals, and, even family (Matthew 10:37; Luke 14:26). Essentially, a Christian is instructed to put Christ and all that Christ represents first in his life — before and above everything else.

Just as a person who is lost must make a decision to place his trust in Jesus Christ for eternal salvation (Acts 16:30-31; Ephesians 2:8-9), a Christian must make a decision to place Jesus Christ first in all his concerns and activities in order to live the Christian life. But unlike the decision for eternal salvation by one who is lost, which is a one-time and unalterable transaction between a person and God, the decision by a Christian to place Christ before all else is a continuing, daily matter (i.e., one which he may “take back” at any time…but with eventual and grave consequences).

Following Christ

To follow Christ is a dual matter involving (1) absorption of and adherence to the written Word of God and (2) faith. Each is of vital importance and neither must be minimized.

Absorption of and Adherence to the Written Word of God

Scripture clearly teaches that spiritual activity at every level must not emanate from a Christian’s own inner resources (i.e., from “self”), but from the Holy Spirit who resides within the Christian, who may empower the Christian for service, and who has sealed the Christian as the guarantee of his inheritance until he is redeemed (1 Corinthians 2:4; 3:16; 6:19; Ephesians 1:13-14; 1 Thessalonians 1:5).

In light of this the apostle Paul directed all Christians to be filled with [controlled by] the Holy Spirit.

And do not be drunk with wine, in which is dissipation [excess]; but be filled with [controlled by] 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)

To be filled with the Holy Spirit is not a secondary transcendental experience to be achieved by Christians through some elaborate and emotional spectacle as some Christian denominations believe. When properly studying the Word, comparing spiritual truths with spiritual truths (1 Corinthians 2:13), it becomes clear that there is a distinct link between being filled with (controlled by) the Spirit of God and being filled with the Word of God.

This may be seen by comparing Ephesians 5:18-20 (above) with Colossians 3:16, companion passages of Scripture, each shedding light on the other.

Let the Word of Christ dwell in you richly [abundantly] in all wisdom, teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. (Colossian 3:16).

The comparison of these two passages, both addressing the same issue (i.e., being properly influenced and controlled by God), reveals that when one allows the Word to dwell richly (abundantly) within him, he is then filled with the Holy Spirit, i.e., in a position to be influenced by the Holy Spirit in making appropriate spiritual decisions in all situations.

The correlation between being filled with the Spirit of God and the absorption of and adherence to the Word of God is unmistakable. Instead of an emotional gyration, accompanied by some outward quasi-spiritual display (e.g., speaking in some “unknown” language), being filled with the Spirit of God is actually the progressive ability of the Spirit to influence a Christian by means of (utilizing) the Word of God. Conversely, there can be no influence by the Spirit if the Christian remains ignorant of God’s Word.

This being the case, is it any wonder that there is so little Spirit-led activity throughout Christendom today? But then this should not be surprising to the student of God’s Word, which reveals that the spiritual condition of mankind that precedes Christ’s return for His Church will be dismal (2 Thessalonians 2:1ff). Throughout Christendom the emphasis is not on the study of the meat (solid food) of the Word; rather, it is on its milk (2 Corinthians 3:1-2; Hebrews 5:13-14) and various emotional and feel-good activities.

To follow Christ it is necessary to know Christ — the Living Word that is uniquely expressed by the Written Word. Indeed, all of God’s written Word (both the Old and New Testaments) is about Jesus Christ.

This is often not understood by Christians relative to the Old Testament, a fact that is dispelled by Christ in His revelation to the two on the road to Emmaus (Luke 24:25-27). God expects His children to study all of His Word, for through it runs richly the lessons and examples (types vs. antitypes) that will guide them (1 Corinthians 10:1-12).

(In studying the Word, it is suggested that the reader will be well-equipped to do so by reading the book, The Study of Scripture by Arlen L. Chitwood in this site.)

It should be clearly understood that one of the fundamentals of the Christian life is the absorption of and adherence to the written Word of God.

Faith

The other essential in following Christ is found in the following verse of Scripture.

As you have therefore received Christ Jesus the Lord [i.e., “by faith”], so [in the same manner, by faith] walk in Him. (Colossians 2:6)

In fact, this can only be accomplished when one is “rooted and built up in Him and established in the faith” (Colossians 2:7), a reference to that which has already been discussed, the absorption of and adherence to the written Word of God (the revelation of the Living Word).

To live by faith is most certainly what the apostle Paul meant when he stated, “For we walk by faith, not by sight” (2 Corinthians 5:7). Faith is indeed one of the fundamentals of the Christian Life. Not only is it a key factor in one’s spiritual birth (Romans 1:17; Galatians 3:11; Ephesians 2:8), it is also a key factor in one’s spiritual life (Hebrews 10:38).

This essential may also be found in example and in statement within the Old Testament, to wit:

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; Psalm 37:3, 5; Genesis 22:1ff; etc.)

One cannot ignore this fact if he reads chapter eleven in the book of Hebrews, the great chapter on living by faith as demonstrated by various individuals throughout the Old Testament.

The sum of this matter (and this study) is given at the end of this account in chapter eleven (Hebrews 11) and in the beginning of chapter twelve (Hebrews 12) where the writer of the book of Hebrews states:

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 [i.e., denial of self, taking up one’s cross], and let us run [by faith] with endurance the race that is set before us [i.e., the Christian Life], looking unto Jesus [i.e., by absorbing and adhering to the written Word — the true reflection of the Living Word], 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)

These then are the essential components of the “focal point of the Christian life”— denial of self and following Christ.

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Word Document: Focal Point of the Christian Life by Charles Strong.docx which is SAFE to open and print.

A little boy, in trouble with his mother, decided to run away from home. He took off down the sidewalk on his tricycle and a neighbor soon observed him coming past every 10 or 15 minutes. So the neighbor stopped the little guy:

"Billy, why are you going around and around the block on your trike?" "I'm running away from home," Billy said, "but I'm not allowed to cross the street by myself."

For further study in this matter please read the following two books by Arlen Chitwood, both in this site:

Salvation of the Soul BOOK

Let Us Go On BOOK

Also see Holy Spirit – Ministries and Filling! in this site.

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Bible One - Charles Strong's Deity of Jesus Christ

A comprehensive study of Scripture leaves no room for doubt of the Deity of Jesus Christ.

Deity of Jesus Christ
A Brief Treatment
By Charles Strong of Bible One

Preface

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)

The cardinal doctrine of Christianity is that Jesus Christ is in fact God. He personally made the claim. No other major “religious” leader in all of history made such a claim. It is the one claim that totally infuriated the religious leaders of His day. Furthermore, because of His claim, a discussion about this aspect of His nature usually raises the ire of both the religious and the secular today. To talk about Mohammed, Confucius, Buddha or other religious leaders never provokes serious opposition, but to mention Jesus Christ as being God sparks hostility and indignation from most non-Christians.

The Evidence

1) Jesus equated Himself with God the Father (Yahweh [God])

To know Jesus is to know God: “If you knew me, you would know my Father also” (John 14:7).
To see Jesus is to see God: “Anyone who has seen Me has seen the Father” (John 14:9).
To encounter Jesus is to encounter God: “Believe Me when I say that I am in the Father and the Father is in me” (John 14:11).
To trust in Jesus is to trust in God: “Trust in God, trust also in Me” (John 14:1).
To welcome Jesus is to welcome God: “Whoever welcomes me does not welcome Me but the One who sent Me” (Mark 9:37).
To honor Jesus is to honor God: “That all may honor the Son just as they honor the Father” (John 5:23).
To hate Jesus is to hate God: “He who hates me hates My Father as well” (John 15:23).
To come to Jesus is to come to God: “No one comes to the Father except through Me” (John 14:6)

2) The Jewish leaders of the day understood that Jesus claimed to be God.

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)
The Jews answered Him, saying, "For a good work we do not stone You, but for blasphemy, and because You, being a Man, make Yourself God." (John 10:33)

3) Jesus outright claimed deity by stating He was “one” with the Father and referring to Himself with one of the most sacred expressions of the Old Testament, the one Yahweh used for Himself — “I AM” (Exodus 3:14; Isaiah 41:4; 43:10, 13, 25; 46:4; 48:12), and claiming to be “one with God.”

I and My Father are One. (John 10:30)
Therefore I said to you that you will die in your sins; for if you do not believe that I AM He, you will die in your sins . . . Jesus said to them, "Most assuredly, I say to you, before Abraham was, I AM." (John 8:24, 58)

4) Jesus invoked divine prerogatives (exclusive only to God).

Forgive sins (Mark 2:5-7)
Receive worship (Matthew 28:16-17)
Power/authority over death and life (John 5:21)
Judge humanity (John 5:22, 27)

5) Others declared Jesus as God.

The Apostle Paul (Acts 20:28)
The Apostle Peter (Matthew 16:16b)
Martha (John 11:27)
Nathanael (John 1:49)
Stephen (Acts 7:59)
Thomas (John 20:28)
God the Father (Hebrews 1:8)

6) The Bible specifically uses the name “God” in referring to Jesus Christ (John 1:1, 14; Romans 9:5; Hebrews 1:8; Titus 2:13; 1 John 5:20)

7) Scripture ascribes attributes that can be true only of God to Jesus Christ: self-existent (John 1:4; 14:6); omnipresent or present everywhere at the same time (Matthew 28:20; 18:20); omniscient or all-knowing (Matthew 17:22-27; John 4:16; 6:64); omnipotent or all-powerful (Matthew 8:26-27; Luke 4:39-55; 7:14-15; Revelation 1:8); and possessing eternal life (John 1:4; 1 John 5:11-12, 20).

The Credentials of Christ to Back-Up His Claim

1) Fulfillment of dozens of very specific Old Testament prophecies concerning the identity, mission, and message of the coming Messiah.
2) Prolific miracle worker.
3) Exhibited a matchless moral character, which changed the world forever.
4) Resurrection from the dead—seen and testified to by hundreds (Luke 24:34; John 20:19-24; 21:1-23; Acts 1:4-10; 1 Corinthians 15:5-7; etc.). The Roman and Jewish authorities could never refute it.
5) Transformation of His followers—from cowards into martyrs (with nothing to gain if it wasn’t true).

A comprehensive study of Scripture leaves no room for doubt of the Deity of Jesus Christ.

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Word Document: Deity of Jesus Christ by Charles Strong.docx which is SAFE to open and print.

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K-House eNews by Chuck Missler - The Trumpet of Pentecost

Think, in every line of Scripture we read, God is speaking to us!

The Trumpet of Pentecost
from the May 13, 2014 eNews issue of K-House

The first Pentecost occurred following the nation of Israel’s exodus from Egypt. They came to the foot of Mt. Sinai where God instructed Moses to consecrate the people and have them wash their clothes. Then at the sound of the trumpet they were to approach the mountain. This is significant because this is also the first time the word “trumpet” is mentioned in the Bible.

When the trumpet sounds long, they shall come near the mountain. (Exodus 19:13)

Therefore, this is the first divine trump heard by God’s people as the trumpet was sounded by God Himself, causing them to gather near.

The Feast of Pentecost (Shavuot) is celebrated by observant Jews each year as a reminder that this is the day that the Law was given by Moses at Mt. Sinai. The Feast of Pentecost is likewise significant for believers as it is the day that the Holy Spirit was given and the church was born ( Acts 2:1-4). This year (2014) the Feast of Pentecost occurs on Sunday, June 8.

The question remains, is there yet a future prophetic fulfillment of this feast? The answer may be found within the beautiful love story in the Book of Ruth. Every year when the Feast of Pentecost is commemorated, The Book of Ruth is the Torah portion traditionally read in synagogues around the world.

The Book of Ruth

In the Book of Ruth, Boaz, whose name means “in His strength,” is a type of the Messiah. Ruth, whose name means “desirable,” is a Gentile and an idiom for the church, while Naomi, whose name means “pleasant,” represents Israel.

Naomi’s family was driven from Israel during a time of famine. While in the land of Moab her two sons married Moabite women. Tragically Naomi’s husband and sons died, leaving behind three widows. Now stranded in a foreign country and still reeling from her loss, news arrived that the famine had ended and there was food in Israel. Naomi, who was now destitute, determined she would return home. One daughter-in-law decided to remain in her homeland but Ruth, who loved Naomi fiercely, refused to be parted from her and vowed to take Naomi’s God and people as her own. They arrived in Bethlehem at the beginning of the barley harvest.

The Levitical law of gleaning provided the poor with an opportunity to gather food during the harvest (Leviticus 19:9-10). When Ruth went to gather food for them, she happened upon the fields of Boaz. He took notice of her and instructed his servants to protect her and leave her handfuls of grain on purpose. When Ruth returned home with a generous amount of barley her wise Jewish mother-in-law asked her in whose field she had gleaned. It turned out that the owner, Boaz, was a near kinsman and as such could act as a goel, or kinsman redeemer to purchase and restore to Naomi the land that had belonged to her husband. Naomi was also excited because she recognized an opportunity to provide security and a home for her beloved Ruth with a wealthy husband!

This Old Testament love story is rich with symbolism and within its pages is concealed the New Testament mystery of the church, the Gentile bride of Christ. Ruth is introduced to Boaz by an unnamed servant, a type of the Holy Spirit. She learns of Boaz’s ways from Naomi but Naomi is introduced to Boaz by Ruth. Boaz was secretly in love with Ruth and wanted to marry her but he must await her move. Desiring to keep Ruth near to him, he tells her to remain with his servants in the fields until the wheat harvest. Then, following Naomi’s advice, Ruth removed her widow’s clothes, bathed and anointed herself before presenting herself to Boaz at the threshing floor. There she assumed the position of a servant lying at his feet. In the act of spreading the hem of his garment over her she asked him to become her kinsman redeemer and marry her.

Boaz promised to resolve the matter that day and sent her home to her mother-in-law with gifts of grain. He went to the elders at the city gate and there redeemed Naomi’s land and purchased Ruth as his bride. Ruth, a Moabite who was ineligible under the law to enter into the congregation of Israel (Deuteronomy 23:3) became the wife of Israel’s most eligible bachelor, her kinsman redeemer.

Nothing in the Word of God is insignificant. Note that Boaz instructed Ruth to remain throughout the wheat harvest. In the New Testament, wheat is also a “type” of the church. At a future point in time, a final wheat harvest will take place during the Harpazo, or rapture. In the agricultural calendar of Israel, the Feast of Pentecost always coincides with the beginning of wheat harvest.

It has long been speculated that the rapture of the church may be fulfilled as one of the feasts of Israel and specifically the Feast of Trumpets. The reason for this is the reference to the “last trump” in 1 Corinthians 15.

Behold, I tell you a mystery; we shall not all sleep, but we shall be changed — in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we shall be changed. (I Corinthians 15:51-52)

On the first Pentecost the trumpet was sounded to gather the people to draw near to the mountain. John the apostle heard a voice like a trumpet instructing him to “come up hither” (Revelation 4:1). Perhaps the last trump referred to in 1 Corinthians 15:52 is only the second but final time the trumpet will be sounded on the day of Pentecost.

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The following Word Document is Safe to open and print: The Trumpet of Pentecost by K-House.docx

(See 1 Corinthians 15:52 Does not Teach the Rapture of the Church!.)

Also refer to Shavuot, Revelation and the Fruit of the Spirit for additional information regarding reading of The Book of Ruth at the feast.

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Let's be quick to listen, swift to believe, and eager to obey!

Swift to Hear
By David Jeremiah of Turning Point

So then, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath. (James 1:19)

The Huffington Post carried an article on the five skills of good listeners: "They give special attention to the one speaking, they listen without being judgmental or reacting too soon, they discern where the speaker is coming from, they interrupt sparingly, and they respond with understanding."

Apply those principles to listening to God's Word. Picking up our Bibles, we should give God our full attention, withhold our opinion until we understand what He is saying, listen without interrupting, and respond with understanding and obedience.

When James said, "Be quick to hear," he wasn't just talking about listening to each other. The verses that follow speak of being quick to listen to the Lord: "Let every man be swift to hear ... and receive with meekness the implanted word ... Be doers of the word, and not hearers only ... He who looks into the perfect law of liberty and continues in it ... will be blessed in what he does." Let's be quick to listen, swift to believe, and eager to obey!

Read the Bible with reverence. Think, every line you read, God is speaking to you.
~Thomas Watson, Puritan, in A Body of Practical Divinity

His method is sublime, His heart profoundly kind;
God never is before His time, and never is behind.

First Corinthians 15:52 Does not Teach the Rapture of the Church!
By Gary Whipple of Beyond the Rapture

“Behold I Show You A Mystery”

“Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,...” (1 Corinthians 15:51).

Contrary to popular belief, this verse, and those verses that immediately follow it do not teach the rapture of the church, but rather the second resurrection (the third order). Here the Holy Spirit wants us to know that the events of this 51st verse had been a mystery up until the time that the apostle Paul revealed it to the Corinthian church. On the other hand, the rapture was not a mystery to the early church. The Thessalonians were told that they should not be ignorant of the rapture (1 Thessalonians 4:13-17), not that Paul was going to show them a mystery (Gr. “musterion” meaning a secret by silence). Also, this mystery of the 51st verse was not revealed until approximately four years after Paul had taught the truth of the rapture to the Thessalonian church. If the rapture had been the revealing of this mystery, then that mystery could not have been revealed here. For once a mystery is revealed, it is no longer a mystery.

The Mystery of the Two Groups

Within this mystery is the expression “we shall not all sleep.” These five words seem to add fuel to the argument that this is the rapture. Its proponents say that this proves it, since some will be dead and some will be alive at the resurrection. However, as we shall see, this expression cannot speak of the rapture, but rather of two groups of people in the second resurrection. Those who are asleep in Gehenna (the natural body being dead), and those who are alive in outer darkness. Someone may ask at this point, “why did the apostle use the word 'we'?” The answer could be that he could use no other term except "we" since the body of Christ can never be spiritually divided (Ephesians 4:4).

The Mystery of Change

Still another portion of this verse that doesn’t fit the events of the rapture, are the words that are found here, and in the next verse.

“...but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed” (1 Corinthians 15:51-52 [51b]).

No matter how hard one tries to honestly fit these verses into the rapture, his efforts will fail. Consider this: Those who are alive and dead here are both changed instantaneously and simultaneously (at the same moment of time), i.e. at the twinkling of an eye. This is in opposition to the rapture passage in 1 Thessalonians 4:16-17 which declares that the dead will rise first, and then those who are alive will be caught up to be with them in the clouds. Therefore, these two verses speak of a different raising at a different time!

The Mystery of the Last Trump

This truth is further revealed when we read that the resurrection here occurs at the sound of a trumpet. And what kind of a trumpet? Our text says the last trump. And what is the last trump? It is the last [or ‘furthest’] in time. Many have written books on the last trump in an attempt to prove that the rapture will occur at the close of the great tribulation, at the sounding of the seventh trumpet. Others have taken this same approach to teach a partial rapture or a rapture in the middle of the tribulation. This mistranslation of the last trump has caused much error and confusion in opposition to a mountain of scriptural evidence that teaches the pre-tribulation rapture of the church. On the other hand, some of the great Bible teachers of the nineteenth century believed that there could be two raptures, but not necessarily on the basis of bad exegesis**. Some of them caught glimpses of the two resurrections of the church and assumed there must be two raptures. Apparently God did not allow them to see the whole truth, which is one rapture for all of the body of Christ, and two resurrections divided by one thousand years.

Now, let’s look at the furthest trump to be sounded. Keep in mind that it is not the last trumpet in the Bible, but the last trumpet in time. As a matter of fact, the blowing of this trumpet is not even in the New Testament, but rather the Old Testament. It sits in the middle of Psalm 47, which gives a prophetic view of the coming millennium. This is the Psalm of great joy and celebration; the Psalm that predicts the rule of Christ over this earth; the Psalm that reveals the inheritance of Jacob (Israel); the Psalm that prophesies of the future subduing of all people and nations, and the placing of them under the feet of Israel. A time in which Israel will be made head of the nations, instead of the tail; a time of great joy and worship of the Great King of the earth (the Lord Jesus Christ). Then, in verse 5, we read about the last trump. “…God is gone up with a shout, the Lord with the sound of a trumpet” (Psalm 47:5).

Here is the antithesis of the rapture of the church. Whereas, at the rapture of the church, the Lord descends with a shout and the trump of God to raise the dead and translate the living of all believers from the earthly grave. So will He ascend (go up) with a shout and the sound of a trumpet to raise the dead and translate the living from the heavenly grave. When will the last trump sound? At the close of the millennium. Some may have a problem with this answer when they read Psalm 47. For the psalmist seems to place the trump in the middle of the millennium, since it is recorded in verse 5. But, this problem will soon disappear when it is understood that nothing in this Psalm indicates a chronological order of events — just a record. The exact time, however, is set in our 1 Corinthians 15 text. It will be at this time that “…death will be swallowed up in victory” (1 Corinthians 15:54b). And when will that be? At the close of the millennium, when Christ will have placed all enemies under His feet, death being the last one. Let us look at this scripture again:

“...for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal {must} put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory” (1 Corinthians 15:52-54 [52b]).

Our Lord helps us to understand this verse even further by using this same phrase in Isaiah 25:8. Here He also declares, “...death is swallowed up in victory” and then adds the words “...the Lord God will wipe away all tears from off all faces.” Now even though our Lord here is speaking of the resurrection of Israel at the beginning of the millennium, nevertheless, He wants us to compare this resurrection with the second resurrection of the church age (1 Corinthians 2:13). Why? To further help us establish the time for this second resurrection. This comparison shows us the exact same words used in Isaiah 25:8 as those of 1 Corinthians 15:54b, except for the addition of “all tears being wiped away.” However, when we study the end-time events (Revelation 21:4), we discover that God will also wipe away the tears of all of His saints there. For that which He will do at the beginning of the millennium, so He will also do at the beginning of the new heavens and new earth (eternal ages). For as there will be no more death for the raised ones of Israel, so here there will be no more death for all of the saints.

Under the third order of the resurrections in our previous First Corinthian text, the Apostle Paul gives us one more piece of evidence as to when all of this will be.

"….Then {cometh} the end, when he shall have delivered up the kingdom to God, even the Father.” (1 Corinthians 15:24)

At the end of the millennium, when all things have been subdued and placed under the feet of Christ, then He will deliver up the kingdom to God the Father. This will be at the entrance into the eternal ages; when death is destroyed; when His saints are raised from the heavenly grave; when all tears are wiped away; when the new heavens and earth are established. This is when the kingdom of heaven will become the “kingdom of the Father.”

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[**See Faith, Analogy of in this site.]

Bible One - Gary Whipple's Beyond the Rapture, Chapter 13

The following Word Document is Safe to open and copy: First Corinthians 15 verse 52 Does not Teach the Rapture by Gary Wipple.docx

Gary's books can be purchased at Gary Whipple's Books - Schoettle Publishing.

Also see Rapture Part I, Rapture Part II, Rapture Part III and The Rapture (Not) in 2 Thessalonians 2:3 in this site.

(Note Arlen Chitwood's opposite interpretation of 1 Corinthians 15:52 in Rapture Part III under The Complete Church in this site:
The trumpet beckoning to John in Revelation 4:1 can only be synonymous with the trumpet in Revelation 1:10. Chapter four drops back and begins at the same place as previously seen in chapter one — with the removal of the Church to be judged.
In this respect — because of the revealed events which follow in each instance — the trumpet in these two sections can only be the trumpet which will be heard when the Church is removed from the earth at the end of this dispensation, subsequently appearing in the presence of Christ to be judged, as revealed in chapters one through three (cf. 1 Corinthians 15:52; 1 Thessalonians 4:16-5:9). Then, sequences of events, revealed throughout the remainder of the book, begin to unfold.)

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Got Questions - The Greatest Commandment!

God never intended that anyone should ever be saved by keeping the law.
The Ten Commandments were given to people who were already sinners.
The purpose of the law is not to save from sin,
but to produce the knowledge of sin.
The function of the law is to show man what a guilty sinner he is.

The Greatest Commandment!
By Got Questions

Jesus was asked this very question by a Pharisee who was considered to be “an expert in the law” (Matthew 22:34-36). Jesus answered by saying, “Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and most important commandment. The second is like it: Love your neighbor as yourself. All the Law and the Prophets depend on these two commandments” (Matthew 22:37-40).

Jesus gives us two commandments that summarize all the laws and commands in Scripture. The Ten Commandments in Exodus 20 deal with our relationship with God and then our relationship with other people. One naturally flows out of the other. Without a right relationship with God, our relationships with others will not be right, either. The cause of the world’s problems is that man needs to be reconciled to God. We will never love our neighbor as ourselves if we do not first love God with all our heart, mind, and soul. All of man’s best efforts toward world peace will fail as long as men are living in rebellion against God.

When asked by another Pharisee how one could “inherit eternal life,” Jesus answered that it is by keeping these two commandments (Luke 10:25-37). Only two commandments to obey, yet how often do we, like this Pharisee, try to “justify” ourselves because saying we obey these commandments is much easier than really living according to them.

(Aside: At first, it might appear that the Lord was teaching salvation by law-keeping. Such was not the case. God never intended that anyone should ever be saved by keeping the law. The Ten Commandments were given to people who were already sinners. The purpose of the law is not to save from sin, but to produce the knowledge of sin. The function of the law is to show man what a guilty sinner he is.
It is impossible for sinful man to love God with all his heart, and his neighbor as himself. If he could do this from birth to death, he would not need salvation. He would not be lost. But even then, his reward would only be long life on earth, not eternal life in heaven. As long as he lived sinlessly, he would go on living. Eternal life is only for sinners who acknowledge their lost condition and who are saved by God's grace.
Thus Jesus' statement, “Do this and you will live,” was purely hypothetical. If His reference to the law had had its desired effect on the lawyer, he would have said, “If that's what God requires, then I'm lost, helpless, and hopeless. I cast myself on Your love and mercy. Save me by Your grace!”)

When carefully considered, Jesus’ answer was really a perfect response not only to the Pharisee of His day, but also to all modern-day “Pharisees” who try measure a person’s righteousness by how well he conforms outwardly to a series of laws or commandments. Both the Pharisees of Christ’s day and today’s many versions create a whole system of rules and regulations for people to live by and yet are guilty of breaking the most important commandments of all because they “cleanse the outside of the cup and dish, but not the inside” (Matthew 23:25-26).

When we prayerfully consider Jesus’ words and the fact that all the laws and commands in Scripture can really be summarized by these two commandments, we understand just how impossible it is for us to keep God’s commandments and how often we fail to do so and can therefore never be righteous before God on our own accord. That only leaves us with one hope, and that is that God “justifies the ungodly” (Romans 4:5). God’s law and our failure to keep it “brings about wrath” (Romans 4:15), but “God demonstrates His own love toward us that while we were yet sinners, Christ died for us” (Romans 5:8).

While we will never keep God’s commandments or be righteous before Him by our own efforts, Christ did. It is His sacrificial death on the cross that causes our sins to be imputed to Him and His righteousness imputed to us (Romans 4; 5). That is why “if you confess with your mouth the Lord Jesus and believe in your heart that God has raised Him from the dead, you will be saved. For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation” (Romans 10:9–10). After all, the gospel of Christ “is the power of God to salvation for everyone who believes,” for “the just shall live by faith” (Romans 1:16-17).

Because Jesus answered this very question and His answer is recorded in Scripture, we don’t have to wonder or search for the answer ourselves. The only question left for us to answer is do we live according to these commandments? Do we truly love God with all our hearts, all our souls, and all our minds, and do we really love our neighbor as ourselves? If we are truthful with ourselves, we know that we do not, but the good news is that the law and commandments were given as “a tutor to bring us to Christ, that we might be justified by faith” (Galatians 3:24). Only as we realize our sinfulness and hopelessness will we turn to Christ alone as the only hope of salvation.

As Christians, we strive to love God with all our heart, soul, and mind, and as our hearts and minds are transformed by the indwelling presence of the Holy Spirit we are able to begin to love others as ourselves. Yet we still fail to do so, which again drives us back to the cross of Christ and the hope of salvation that stems from the imputed righteousness of Christ and not from any merit of our own.

See Holy Spirit – Ministries and Filling! in this site.

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Bible One - Charles Strong's Contrasting Doctrines—Christianity and Islam

Islam — A “religion” that teaches salvation by works.

Christianity — A union with God in the person of Jesus Christ that is totally apart from works.

Contrasting Doctrines—Christianity and Islam
By Charles Strong of Bible One

Preface

This study (1) will identify and elucidate major doctrinal differences between Christianity and the religion called Islam; (2) will point out the primary disparity between Christianity and “religion;” and (3) will also reveal logical and secular proof why the Christian Bible can be accepted and trusted as the Word of God, the Creator of the universe.

Christianity vs. Islam

Islamic (Muslim) Overview

The founder was Muhammad, born in A.D. 570 in Mecca, who in his earlier years was a manager of camel caravans and keeper of his wife’s estate. One day the angel Gabriel appeared to him who gave him the gift of reading in order to read a scroll on which words were emblazoned with fire and who eventually convinced him that he was to be God’s prophet to proclaim to His idolatrous people a pure monotheism. After many years of religious persecution and physical hardship, he established an army of believers that at 60 years of age he used to conquer Mecca and establish it as the Holy City of Islam.

At the age of 62 Muhammad died, but his pattern of conquest had been established—all enemies of Allah must be overthrown. It spread rapidly beyond the Arabian borders, capturing Jerusalem by A.D. 636, and from the Chinese frontier westward to the Atlantic Ocean by A.D. 715. It is now one of the world’s major religions—in 2003 the total Muslim population numbered approximately 1.7 billion, which was about 25% of the world population (6.3 billion). In 1980 they numbered about 500 million and were only about 14% of the world population.

Islam’s basic teaching (Islamic Creed) consists of 5 basic beliefs:

1. One alone God—Allah—who is unique, infinite, transcendent and who created and sustains all that exists (Q. 42:11).
2. Eternal life—paradise and hell—to which everyone will go upon their bodily resurrection after death and the Day of Judgment (paradise or hell is a product of works; non-Muslims all go to hell).
3. Angels as messengers of Allah (Q. 66:6; 16:50).
4. Revelation from God—Quran (given to Mohammad by Gabriel). They also accept the Sunnah (contains sayings, actions, and approvals of Mohammad), and the Hadith (traditions not contained in the Quran).
5. Human messengers—the prophets, Muhammad being the greatest (Adam through Christ were also prophets, but inferior ones (Q. 10:47; 14:4; 16:36; 21:25; 28:59; 33:40).
6. Decree and Plan of God—all good and evil happens with the decree of God and nothing can fail His Plan (Qada wa Qadar)

Islam’s 5 pillars or observances:

1) Shahadah: The “statement of faith” (creed): “There is no God but Allah, and Muhammad is the prophet of Allah”—the final prophet and servant.
2) Salat: The ritual prayers performed 5 times a day facing Mecca (Q. 4:103; 2:177).
3) Zakat: Alms giving, offering 1/40th of their income for the needy (Q. 9:60)
4) Sawm: Observance of Ramadan, the ninth month of Muslim’s lunar calendar where they abstain from food, drink, sex and all sorts of idle and immoral acts from dawn to sunset (Q. 2:183-187).
5) Hajj: Pilgrimage to Mecca, required of all Muslims, who can afford it both physically and financially, before their death (Q. 2:189; 3:97).
(Note: There is an unofficial 6th pillar known as the “holy war,” used to spread Islam.)

Holy Scriptures

Islam—The Quran is God’s last word to the world. Although it states that both the Old and New Testaments are divinely inspired, they have been altered by Christians and Jews and any of its doctrine that conflicts with the Quran is false. The Quran is the final authority (Q. 33:40).

(Note that historical evidence for the infallibility of the Quran is absent, while evidence for the inspiration and historical reliability of the Christian Bible is overwhelming.)

Christianity—The authenticity, divine inspiration, and inerrancy of the Bible can be demonstrated by the following:

1) The enormous amount of reliable manuscripts available. These manuscripts exceed 24,000, the earliest concerning Christ were written within 25 years of Jesus’ death. No work of antiquity approaches the Bible’s documentary credibility, including all works that are accepted as historical fact.
Although critics of the Bible attempt to cast doubt on it by saying it was under the control of the Roman Catholic Church, which supposedly had “opportunity and motive” to change Scripture to meet its purpose,” there are two indisputable sets of records that mankind has in its possession today that were not historically controlled by the Christian church and which verify the authenticity of the message contained in the words of the Bible of today—the Septuagint and the Dead Sea Scrolls.
2) The enormous amount of fulfilled prophecy contained in it. Approximately 1010 specific prophecies are recorded in the Bible. 668 of these are historical, of which all but 2 have been verified as fulfilled (the remaining 2 are assumed fulfilled, but simply cannot be independently verified). Approximately 342 prophecies are yet to be fulfilled. Fulfilled prophecies, statistically speaking, is overwhelming proof that the Bible can only come from God, who alone knows the end before the beginning.
3) The existing proof of the life, death and resurrection of Jesus Christ (from the enormity of eye-witness accounts, etc.). The resurrection verifies that Jesus Christ was God and the only person who can authenticate Holy Scripture, which He has given to the world as the Christian Bible.
(Note: Muhammad’s record of his testimony was compiled by his followers 600 years after the events occurred, while the New Testament contains eyewitness or firsthand testimony of the life and ministry of Jesus Christ.)

Jesus Christ—the person

Islam—Muhammad asserted that the Bible portrait of Jesus is incorrect, while the proper view was revealed to him by God. The Quran states that Jesus Christ is a human prophet only to the nation Israel, while Muhammad is the last and greatest prophet to the whole world.

Christianity—Jesus Christ, according to the Bible, is both God and man, God in human flesh. In Christianity the person of Jesus Christ is preeminent over any of its teachings. It is not that the teachings of Christ are unimportant, but the identity and nature of Jesus was and is vastly more important. The center of Christianity is the person of Jesus Christ. The claims of Jesus Christ are many and varied, as follows:

He existed before Abraham (John 8:58)
He was equal with God the Father (John 5:17-18; Philippians 2:6-11; Colossians 2:9)
He was the image of God (Colossians 1:15; Hebrews 1:3)
He could forgive sins, which only God can do (Mark 2:5-7; Isaiah 43:25)
He is the Creator of the universe (John 1:3; Colossians 1:16-17)
He is the Sustainer of the universe (Colossians 1:17; Hebrews 1:3)
He claimed to be and was declared to be God manifest in the flesh (John 1:1, 14; 8:19; 10:25-33; Titus 2:13; Hebrews 1:8; 1 Timothy 3:16; 1 John 5:20)
He claimed that to see Him was to see God the Father (John 14:8-9)
He received worship, homage reserved only for God (John 4:20-24; Acts 8:27; Matthew 4:10; Luke 4:8; Matthew 8:2; John 9:35-39; Matthew 14:33)

Islam teaches that the birth of Jesus Christ was miraculous from Mary, but does not teach the biblical virgin birth. Muslims believe that God “created” Jesus totally human in substance and form but without human insemination within the womb of Mary; that He was not a god or the Son of God. The Bible is quite clear that through and by the agency of the Holy Spirit, God took upon Himself human flesh within the womb of Mary and was born the Son of God (Luke 1:26-37). This was necessary because it was predicted (Isaiah 7:14) and so that as a perfect sacrifice Jesus Christ could take on and fully pay for the sins of the world (2 Corinthians 5:21; 1 Peter 2:22, 24; 1 John 3:5).

The resurrection of Jesus Christ is concrete verification that He was who He said He was, God in human flesh. This is an historical fact that was witnessed by hundreds of eyewitnesses and although denied by Islam and much of the world down through the centuries, it has never been disproved. On the contrary, there is a massive amount of evidence, both biblical and secular, that proves this historical fact.

Jesus Christ—His death

Islam—The Quran, speaking of the death of Christ, states, “They neither killed nor crucified him: it had only the appearance of it.”

Christianity—The Bible is clear on this issue. Jesus Christ died first spiritually (during the 3-hour span of darkness when God turned away from Him—this is when He paid the penalty-price for the sins of the world) and then physically (by His own hand) on the cross of Calvary (Matthew 27:45-46; John 19:30; Romans 5:8; 1 Corinthians 15:3-4; 2 Corinthians 5:21; 1 Peter 3:18).

Salvation

Islam—A “religion” that teaches salvation by works. “They whose balances shall be heavy shall be blest. But they whose balances shall be light, they shall lose their soul, abiding in hell forever” (Q. 13:102-140). Muslims believe that if at death they have more good than bad works they will reach paradise; otherwise they will be banished to hell. And this is the primary disparity between Christianity and “religion”—all “religion” (some that even claim to be Christian) and cults base salvation on man’s self-efforts to keep a system of rules and practices. And even when a follower of “religion” does all that is required, he never really knows that he is “saved.” On the other hand:

Christianity—A union with God in the person of Jesus Christ that is totally apart from works or self-effort of any kind. It is a product of God’s love, mercy and grace and is based solely upon the sacrifice of Jesus Christ on the cross of Calvary, which can only be apprehended (obtained) by non-meritorious faith (Romans 3:21-28; 8:1-4; Galatians 2:16). It is best summed up with the words by faith alone in Christ alone (John 3:16-18; 6:29; Acts 16:30-31; Ephesians 2:8-9; Titus 3:5). And upon the exercise of genuine faith (confidence/trust) in Jesus Christ for one’s personal salvation, the believer may know that he is both saved and that his salvation can never be retracted by either himself or God (John 3:14-18; 5:24; 6:38-40, 47; 10:24-30; Ephesians 1:13-14; 4:30; 1 Peter 1:3-5)

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Word Document: Contrasting Doctrines—Christianity and Islam by Charles Strong.docx which is SAFE to open and print.

See The Origins of Islamic Law and Islam, Christianity, Atheism, and the Origin of Science in this site.

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The Intractable Middle East Problem

The seven Jewish festivals of Leviticus 23 form
what one could call “The Prophetic Calendar of Israel.”
These festivals are Jewish, and they foreshadow a sequence of events
awaiting Israel, extending from the national conversion
of Israel (seen in the first festival)
to the nation at rest in the Messianic Era (seen in the seventh festival).

This book is about the current state of the Jewish people (spiritually dead), awaiting that day when God, through His Spirit, will do a work in their lives — will breathe into them “the breath of life” (cf. Genesis 2:7; Ezekiel 37:1-11) — resulting in their passing “from death to life” (John 5:24).

Israel from Death to Life BOOK
By Arlen Chitwood of Lamp Broadcast

Content:

Cover

Foreword

Middle East Peace — How, When?

Time of Israel’s Restoration

Blessings Awaiting Israel and the Nations

Israel, in the Land Today

Cover

On May 14, 1948, after almost 1,900 years — dating back to the time when Rome ruled the then-known world — an Israeli nation was reborn in the Middle East. The time when this occurred was near the end of the 6,000 years allotted to man. That is to say, the re-emergence of Israel in this respect was near the end of Man’s Day, near the time which the Prophets had declared that God would re-gather and restore His people to their land (cf. Isaiah 1:25-2:5; Ezekiel 39:25-29: Joel 3:1-21).

But, are the events of May 14, 1948 the beginning of this restoration? And are the things which have occurred during the more than six decades since that time — a return of millions of Jewish people to the land, numbering some 6,000,000 today — a continuation of this restoration?

Then there is reclamation of parts of the land — cities built or rebuilt and parts of the land transformed from vast wastelands to fertile farmlands. Are these things part of God’s restorative promises through His Prophets?

There is an inseparable connection of the Jewish people with their capital city and their land. Both the city of Jerusalem and the land of Israel are, at times, spoken of in a synonymous respect with the Jewish people (Lamentations 1:7-8; Jeremiah 22:8-9; Ezekiel 14:11-13; Hosea 1:2; Matthew 23:37). Thus, one cannot be restored apart from the other.

That which is being taught by most Bible teachers today concerning events in the Middle East — an on-going restoration of the people and the land, including Jerusalem and other cities — connect these events with God’s restorative promises through His Prophets.

But what does Scripture have to say about the matter? Numerous Scriptures are being used to show that the things that have occurred and continue to occur are a fulfillment of God’s promises. But, are these Scriptures being used correctly? Or, are they being misused instead?

That’s what this book is about. And Scripture is crystal clear on the matter. There can be no mistake when one goes to the Scriptures as the final authority, paying attention to exactly what God has said.

Alas, sinful nation, a people laden with iniquity . .
From the sole of the foot even to the head, there is no soundness in it, but wounds and bruises and putrefying sores . . .
Your country is desolate, your cities are burned with fire; strangers devour your land in your presence . .
How the faithful city has become a harlot! It was full of justice; righteousness lodged in it, but now murderers. .
Therefore the Lord says, the LORD of hosts, the Mighty One of Israel, “Ah, I will rid Myself of My adversaries, and take vengeance on My enemies. I will turn My hand against you, and thoroughly purge away your dross, and take away all your alloy. I will restore your judges as at the first, and your counselors as at the beginning. Afterward you shall be called the city of righteousness, the faithful city.”
Now it shall come to pass in the latter days that the mountain of the LORD’S house shall be established on the top of the mountains, and shall be exalted above the hills; and all nations shall flow to it. Many people shall come and say, “Come, and let us go up to the mountain of the LORD, to the house of the God of Jacob; He will teach us His ways, and we shall walk in His paths. ”For out of Zion shall go forth the law, and the word of the LORD from Jerusalem. He shall judge between the nations, and rebuke many people; they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore. (Isaiah 1:4a, 6a, 7a, 21, 24-26; 2:2-4)

Foreword

This book, Israel -- From Death to Life by Arlen Chitwood, is exactly about what the title states. This book is about the current state of the Jewish people (spiritually dead), awaiting that day when God, through His Spirit, will do a work in their lives — will breathe into them “the breath of life” (cf. Genesis 2:7; Ezekiel 37:1-11) — resulting in their passing “from death to life” (John 5:24).

This book approaches the matter centrally from the standpoint of the Old Testament types, along with reference made to the seven Jewish festivals in Leviticus 23.

The types are foundational for a correct understanding of the Word. This is where God began structuring His Word to man after a particular fashion, and this is where man must begin if he is to understand the Word after the manner in which God gave the Word.

And the seven Jewish festivals of Leviticus 23 form what one could call “The Prophetic Calendar of Israel.” These festivals are Jewish, and they foreshadow a sequence of events awaiting Israel, extending from the national conversion of Israel (seen in the first festival) to the nation at rest in the Messianic Era (seen in the seventh festival).

THE FESTIVALS OF THE LORD (Leviticus 23)
The Passover (Leviticus 23:4-5)
The Festival of Unleavened Bread (Leviticus 23:6-8)
The Festival of Firstfruits (Leviticus 23:9-14)
The Festival of Weeks [or Pentecost] (Leviticus 23:15-22)
The Festival of Trumpets (Leviticus 23:23-25)
The Day of Atonement (Leviticus 23:26-32)
The Festival of Tabernacles (Leviticus 23:33-44)

Though the studies in this book draw centrally from the Old Testament types and lead into or have to do with that which is foreshadowed by the seven Jewish festivals in Leviticus 23, the festivals themselves are only alluded to and dealt with briefly, showing how that seen in the types is seen in the festivals as well.

To state the matter one way, the festivals provide the correct sequence for the events, beginning at a certain point, seen in the types. There is a sequence seen in the types as well, but not all are seen in any one type. And to see this sequence in an unquestionably correct manner in the word picture presented by the numerous types, the festivals must be placed within the word picture. In short, Scripture must be compared with Scripture. This is simply one of the numerous ways that God has structured His Word.

(For information on the seven festivals in Leviticus 23, refer to The Seven Jewish Festivals in this site..
Also, the book, Arlen Chitwood's Coming in His Kingdom, deals quite a bit with that which is foreshadowed by events in Exodus 3-14, having to do with events that cover the same time that is seen in that which is foreshadowed by the seven Jewish festivals. Thus, the current book, Israel from Death to Life BOOK, and The Son of Man Coming in His Kingdom, both in this website, should be considered companion volumes, for both deal with the same thing from two different perspectives.)

But, back to the thought that this book draws heavily from typology, which is a form of biblical structure and study not even accepted in some circles today, much less understood in other circles. It was Andrew Jukes who, over one hundred years ago, said:

“The real secret of the neglect of the types, I cannot but think may be in part traced to this, that they require more spiritual intelligence than many Christians can bring to them. To apprehend them requires a certain measure of spiritual capacity and habitual exercise in the things of God, which all do not possess…”

Thus, the material in this book, drawing heavily from the way God has structured His Word — highly typical — may be rejected by some and not understood by others, with the reason given. Regardless, the Word must be dealt with after the manner in which it has been structured; and it must be believed and received as the final authority on any and all matters of faith.

This is what is required in biblical studies if one would know and understand that which God’s Word really has to say. We have nothing more, and we need nothing more. It is the Word, the Word, the Word, that which has been “forever . . . settled in heaven” (Psalm 119:89).

Described in Leviticus 23, The Feast of Weeks is the second of the three “solemn feasts” that all Jewish males were required to travel to Jerusalem to attend (Exodus 23:14–17; 34:22–23; Deuteronomy 16:16). This important feast gets its name from the fact that it starts seven full weeks, or exactly 50 days, after the Feast of Firstfruits. Since it takes place exactly 50 days after the previous feast, this feast is also known as “Pentecost” (Acts 2:1), which means “fifty.”

Also refer to Shavuot, Revelation and the Fruit of the Spirit for information regarding reading of The Book of Ruth at the feast (Ruth by Arlen Chitwood).

Ch. 1

The Intractable Middle East Problem

Thus says the LORD: “Israel is My son, My firstborn.
So I say to you, let My son go that he may serve Me.” . . . . (Exodus 4:22b, 23a).
(Almost all of the material in this chapter, save for comments on recent or current events in the world, can be found in material that the author has written at one time or another over the past thirty years, scattered throughout the books that have been printed during that time. In this respect, the short of the matter follows, with not that much explanation or that many references. The long of the matter, with explanation and references, can be found in the books.
This material was put together and sent out in the spring of 2007 because of a number of requests for comments brought about by the Middle East situation at that time. Material in the chapter remains unchanged from its original publication, for that dealt with will not change. It cannot change, for, aside from several comments on current events at the time this material was written, the basis surrounding everything dealt with is the unchangeable Word.
The existing Middle East problem is far from simple, though, from a biblical standpoint, not as complex as one might be led to believe. One might say, from a biblical standpoint, a person can understand the problem; apart from a biblical standpoint, it is not possible to understand the problem.)

“Israel,” of course, is the key. And concerning problems existing between Israel and the nation’s Moslem neighbors in the Middle East (Arab, Iranian, et al.), during the spring of 1991, James Baker, Secretary of State under the first President Bush, stated that this is “the most intractable problem that there is.”

James Baker was also one of the two men who co-chaired the Iraq Study Group in late 2006, turning out an assessment and recommendations — the Baker-Hamilton report — on Iraq and the Middle East in general that referred to the situation as “grave and deteriorating” and warned of “dwindling chances to change course before crisis turns to chaos.” And the somber faces and urgency in the voices of both James Baker and Lee Hamilton told the story apart from the report itself.

Was James Baker correct in his assessment of the situation in the Middle East over fifteen years ago? Insofar as man solving the problem, he was as correct as one can become.

Were James Baker, Lee Hamilton, and others in this group correct concerning the recent assessment of the Middle East situation? That could be answered two ways: (1) from a biblical standpoint, the situation is far worse than the report indicates, but (2) also from a biblical standpoint, the situation is much brighter than the report indicates.

And the preceding would require explanation, providing, at the same time, information to address the whole of the issue at hand.

So, let’s look at it.

A Biblical Base

First, dealing particularly with the intractable problem in the Middle East, this must be done from a biblical base. There is no other way. Apart from a biblical base, a person will only find himself as mired down in trying to deal with the problem as the problem itself has become.

A biblical base is simple and easy to come by. However, it would not be acceptable to the secular world at all. How could it be acceptable when most of those in the Middle East are Moslems, along with the fact that the Bible would not be acceptable as a base to work from by any nation attempting to solve the problem, whether the United States or elsewhere? Even Israel would have major problems in this respect because of that which would have to be stated and dealt with.

And the preceding would be true even among many Christians in these nations. Allow an example to illustrate the point, part of which bears directly on the Middle East situation. And, in order to understand the existing problem, this would have to be dealt with first and foremost anyway.

The One Nation with a God

In the 1950s, during the Eisenhower administration, the words “under God” were added to a line in the United States pledge of allegiance to the flag, making the pledge of allegiance read, “one nation under God.” But is this true of the United States? That is to ask, “Is this true from a biblical perspective?” — the only place where one can possibly go to answer the question.

Christians will fight the ACLU and others through whatever means deemed necessary over this issue. But does either side really know what Scripture has to say about the matter?

The biblical base for this and all the remainder of the Middle East problems can be found in Moses, the Psalms, and the Prophets. One doesn’t even have to go into the New Testament.

Such would be of little to no value in the matter anyway, for there is nothing in the New that cannot be found in some form in the Old. The New is simply an opening up and unveiling of that which had its beginning in the Old. So, for the most part, we’ll simply stay with the Old since all of the information is there anyway.

For “one nation under God” a person would begin with Genesis 9 and proceed from there. This chapter deals with Noah and his three sons following the Flood, and everyone in the human race today can trace their ancestry back to Noah through one of his three sons.

Only one of these three sons — Shem — is said to have a God (Genesis 9:26). Neither Ham nor Japheth had a God; and if either was to receive spiritual blessings, which can come only from and through the one true God, they had to go to the one son with a God. As stated in the text, Ham and/or Japheth had to “dwell in the tents of Shem” (Genesis 9:27).

That is to say, in order to receive spiritual blessings, Ham and/or Japheth had to go to and partake of that which God had bequeathed to Shem. Or, in the words of the explanatory statement by H. C. Leupold in his word studies in the Hebrew text of Genesis, the expression “implies friendly sharing of his hospitality and so of his blessings.”

This is the manner in which God has established the matter in Genesis, and it can never change.

The lineage from Shem, in the respect seen in Genesis 9:26, goes through Abraham nine generations later and then through Isaac, Jacob, and Jacob’s twelve sons, from whom sprang the twelve tribes of Israel, the nation of Israel. In short, the descendants of Shem through this lineage alone have a God. The whole of this matter is something clearly revealed and seen in Scripture.

Other descendants of Shem, such as the Arab nations (from Abraham through Ishmael, or through one of the sons of Keturah, or through Isaac’s son, Esau), are as the descendants of Ham and Japheth in this respect. They are to be “reckoned among the nations [Gentile nations].” Israel, on the other hand, is not to be “reckoned among the nations” (Numbers 23:9).

With that as a base to work from, one can then understand verses such as Psalm 72:18 and Psalm 96:5. The first verse refers to:

“. . . the LORD God, the God of Israel . . . .” (Psalm 72:18)

And the second verse states:

“For all the gods of the peoples [‘nations’ in KJV] are idols [lit., ‘nothing’] . . . .” (Psalm 96:5)

That is to say, the gods of all the nations (whether they be idols, demons, or anything else) are “nothing” in comparison to the God of Israel, the one true and living God.

Psalm 33:12 is often misunderstood in the preceding respect:

“Blessed is the nation whose God is the LORD . . . .”

That statement is not a reference to any Gentile nation. It can’t be! From a biblical standpoint, such could not be possible (unless projected out beyond Man’s Day, into the Messianic Era, during that future time when a Gentile nation would be able to associate itself with Israel in the respect seen in Genesis 9:27)!

The statement, contextually, has to do with Israel, the only nation with a God. The only way any Gentile nation can have a God is to go to the nation with a God, go to Israel.

God made that quite clear at the outset of His word, in Genesis 9. And today, with Israel in her current state of unbelief, for the most part scattered among the nations, it is not possible for a Gentile nation to dwell in the tents of Shem and possess a God.

For a New Testament reference relative to the preceding, note Ephesians 2:12. Christians possess a God, but this is only because of and through a Jewish Messiah who came through Israel. With Israel in her current state of disobedience and unbelief, the same thing cannot presently be true of nations per se.

Thus, from a biblical standpoint, it is not possible for any Gentile nation to look upon itself as “one nation under God.” And that one truth really forms the central base for understanding the whole of the Middle East problem.

At the center of the problem is Israel, the only nation on the face of the earth with a God, a standing that Israel holds even in the nation’s present state of unbelief. And surrounding this nation with a God are Moslem nations with a governmental system, which is intermixed with a religious system and with a god who is described in Psalm 96:5, the same place the god of the United States or any other Gentile nation is described during the present day and time.

Israel’s Position among the Nations

Beyond that, Israel is God’s firstborn son (Exodus 4:22-23), the one and only nation among all the nations that God recognizes as possessing the rights of the firstborn — a firstborn right among nations, which, among other things, includes the right to hold the scepter, the right to rule. Israel is the only nation that God recognizes as possessing these rights, and, with Israel exercising these rights (which the nation one day will exercise, though that is far from the case today), the Gentile nations are to be ruled by and blessed through Israel (in accordance with Genesis 12:2-3, realizing another part of the rights of the firstborn, the priestly rights).

The Gentile nations today rule under Satan and his angels (in accordance with that seen in Daniel 10:12-20). But Israel, not to be reckoned among the nations, occupies a position separate from this rule (in accordance with that also referenced in Daniel 10:21).

Satan knows all these things, and he has been doing and will continue doing everything within his power to prevent the one nation with a God from ever exercising her God-ordained position as God’s firstborn son. He knows that when this occurs, not only will he have to relinquish the scepter but conditions relative to Israel and the nations will become as described in Zechariah 8:20-23.

Thus says the LORD of hosts: “Peoples shall yet come, Inhabitants of many cities;
The inhabitants of one city shall go to another, saying, ‘Let us continue to go and pray before the LORD, and seek the LORD of hosts. I myself will go also.’
Yes, many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem, and to pray before the LORD.”
Thus says the LORD of hosts: “In those days ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, ‘Let us go with you, for we have heard that God is with you.’” (Zechariah 8:20-23)

And in an effort to prevent the preceding from ever occurring, Satan and his angels, ruling from a heavenly sphere through the Gentile nations on earth, have been seeking for decades in the Middle East, through the nations, to bring about that which is stated in Psalm 83:4:

Come, and let us cut them off from being a nation, that the name of Israel may be remembered no more.

In Psalm 83, ten Gentile nations are seen allying themselves against Israel in the preceding respect, foreshadowing the ten-kingdom confederacy of Gentile nations that will one day rule under Antichrist and ally itself against Israel in exactly the same manner.

(For information on the present and future government of the earth, refer to the author’s book, The Most High Ruleth BOOK, in this site,.)

And There Is More…

Then, as if the preceding wasn’t already too much for man to even begin to deal with, there is still more. There is the matter of Israel being driven out among the nations, because of unbelief, to effect repentance. And a remnant has returned back to the land before the time. The manslayer (slayer in the KJV), “Israel,” typified in Numbers 35, has returned to the land of her possession before it is time for the nation to return.

The “manslayer”, according to the type in Numbers 35, cannot return to the land of her possession before Christ completes His present high priestly ministry in the heavenly sanctuary and comes forth as the great King-Priest after the order of Melchizedek (cf. Genesis 14:18-20; Psalm 110:1-7; Hebrews 5:6-10; 6:20; 7:1-21). And because a remnant has returned before the time, before Christ completes His high priestly ministry in the heavenly sanctuary, a major Middle East problem has resulted.

It is the age-old story of a disobedient Jonah asleep on board a ship headed away from God’s calling and then finding himself in the midst of a raging storm out on the sea, a storm so severe that it struck fear in the hearts of those men on the ship, a storm so severe that it was about to destroy the ship. That is the picture that Scripture presents of the dire situation in the Middle East today.

(For information on the preceding, in relation to the antitype of Numbers 35, refer to Bible One - Arlen Chitwood's Esther, Appendix 1.)

Then, as if the preceding addition to the existing problem wasn’t enough, add something else. God pictures Israel as having been wounded, as being sick, because of past disobedience (Isaiah 1:2ff). And God states concerning Israel’s condition in this respect that the One who brought about this condition (God, because of the nation’s disobedience) is the only One who can cure the nation (Hosea 5:13-6:2).

The present nation of Israel in the Middle East is an outgrowth and result of a Zionistic movement that began under Theodor Herzl (an ardent Zionist) and others toward the end of the nineteenth century. Then, the catalysts to bring this Zionistic movement to fruition were, centrally, events occurring during and following two subsequent world wars, WWI and WWII.

The former provided England with the Mandate to Palestine (“the administration of the territory of Palestine” given to England by the League of Nations in 1922). And England, prior to this time, had become sympathetic toward the Zionists’ aims of a homeland for the dispersed Jew in the land to which they now held the Mandate, resulting in numerous Jews, during particularly the next two decades, returning to the land of Palestine.

And the latter, resulting centrally from the actions of the Third Reich in Europe — seeking to produce a Jew-free Europe, slaying some 6,000,000 Jews in the process, in what is called the Holocaust — provided the Jewish people with the catalyst, with that which was necessary among themselves and world opinion, to bring about events of May 14, 1948.

On this date, the current Israeli nation was born. A remnant of Jews, for the first time since Rome had ruled the known world, once again existed as a nation in the Middle East. And since that time, with Jews worldwide continuously streaming into Israel, the nation to date is over 5,000,000 strong. And it is this return of the Jewish people from a worldwide dispersion (referred to by the name, Aliyah) that Bible students often associate with the prophesied biblical return.

The fact of the matter though is that the Jewish people have sought to return through man’s own power and strength during a time in which the nation remains in disobedience and unbelief. God scattered the Jewish people among the Gentile nations because of disobedience, to effect repentance. However, an unrepentant and a disbelieving remnant returned before the time. A nation resulted, and that nation has grown over the past almost sixty years to where it comprises a sizeable percentage of the world’s Jewish population (about two-fifths).

A people described in the words of Isaiah 1:4-6 (“a people laden with iniquity”) presently reside in the land. And the land itself is described in the verse immediately following, Isaiah 1:7 (“desolate . . . strangers devour your land”).

Numerous verses in Scripture deal with Israel’s restoration (e.g., Deuteronomy 30:1-3; Isaiah 1:4-2:5; 6:1-8; Ezekiel 36:24ff; 37:21ff; 38:8ff; 39:25ff; Matthew 24:30-31). And that which is stated in the text and context of verses of this nature clearly presents numerous insurmountable problems for anyone attempting to associate the present return of a remnant with God’s promised restoration of His people.

The same prophecies that deal with Israel’s restoration also deal with the reason Israel was driven out among the nations (because of disobedience), along with that which must occur before God will remove His people from the nations and place them back in the land — repentance. And the latter has yet to occur.

Thus, in this respect alone, it is not possible that the return of a remnant at a time before repentance occurs can be looked upon as God restoring the Jewish people in accordance with the numerous Old Testament prophecies.

If the present restoration of a remnant to the land is the beginning of the prophesied biblical restoration of the Jewish people to the land, God, within this restoration, would be seen acting contrary to His revealed Word, not only relative to repentance but in numerous other realms as well — an impossibility.

Aside from the fact that the restoration of the Jewish people can occur only following Israel’s repentance, this restoration must occur in accordance with the chronology of that which is foreshadowed by each of the seven Jewish festivals in Leviticus 23 (which means that it can only follow Israel’s national conversion at the end of the Tribulation).

This restoration can occur only after Christ completes His present high priestly ministry in the sanctuary.
This restoration can occur only after Christ has returned at the end of the Tribulation.
This restoration can occur only after two days, on the third day (only after 2,000 years, in the third 1,000-year period, which comprises the Messianic Era).
This restoration can occur only after the “Times of the Gentiles” has been completed.
This restoration can occur only after Daniel’s Seventy-Week prophecy has been fulfilled (and seven years yet remain to be fulfilled in this prophecy).

The Complete Picture

Thus, the complete Middle East picture, as it exists today, could be succinctly depicted:

On the one hand, God’s firstborn son, the one whose right it is to hold the scepter, the only nation with a God, is sitting wounded in a place where the nation is not even supposed to be today, in the midst of Moslem nations, with the nations raging and the whole situation about to tumble out of control (cf. Psalm 2:1ff).

And on the other hand, Satan, through existing conditions, is doing all within his power to destroy Israel by using the surrounding Gentile nations, which are under his control and sway.

This is why there is a situation rapidly becoming uncontrollable, with the nations raging, in the Middle East today. This is why the world heard the cry from Nasser four decades ago that the primary goal of a war between Egypt and Israel was to drive Israel into the sea, doing away with the nation. And, as well, this is the reason why the present ruler of Iran and others are openly and defiantly continuing to call for this same destruction of Israel today.

None of the basics behind these things are being taken into account in the nations’ endeavors to effect Middle East peace. They can’t take these basics into account. The intractable Middle East problem has both a biblical base and a false religious base, and the nations seeking to effect peace cannot operate in either realm.

Both bases are spiritual and involve supernatural powers — one emanating from the God of Abraham, Isaac, and Jacob, and the other emanating from the god of this age. Man’s best efforts in either supernatural realm would be as powerless as trying to extinguish the flames of a burning skyscraper with an empty eyedropper. And even if the nations could operate in the spiritual realm, the nations couldn’t cure Israel of her current condition. Only God can do this, something that He clearly states that He will do following Israel being brought to the place of repentance.

The Middle East is a powder keg with a burning short fuse. It is going to blow, and man can’t stop it, for the prophets have already spoken. This is simply what GOD HAS DECREED that it will ultimately take to bring Israel to the place of repentance, something that has been in the offing for over 2,600 years of Gentile rule and persecution of Israel.

How soon will it be before the Middle East tumbles completely out of control in the preceding manner? We’re not told. So there is no need to speculate. Such would be useless anyway. Suffice it to say that it is later than most care to think, imagine, or admit.

Then, There Is Something Else

The preceding outlines the bad news. The preceding shows why a report such as the Baker-Hamilton report can’t even begin to touch the problem, as it exists. And this is not to speak negatively of the report. Rather, it is simply to say, from a biblical base, as previously outlined, that there is an existing problem in the Middle East with which man can’t deal.

But there is good news. The more the matter deteriorates, the brighter things become in another respect. The dawn always follows the darkest hour of the night.

The time is rapidly approaching when the Church will be removed, and after that God will allow conditions to deteriorate to a point, particularly in the Middle East, where Israel will have no place to turn other than to the God of their fathers. Scripture describes that time as a day “burning like an oven” (Malachi 4:1), and Scripture also speaks of conditions deteriorating during that time to a point where “no flesh” would survive apart from divine intervention (Matthew 24:22).

It will be the story seen in the book of Exodus all over again. Israel, through Gentile persecution, will be brought to the place of repentance, a Deliverer will be sent, Israel will be delivered, and Gentile power will be destroyed.

That coming day will see the “Sun of Righteousness” rise “with healing in His wings” (Malachi 4:2). Christ will return, Israel will be cured of her wound (her sickness), Gentile world power will be destroyed, and God’s firstborn Sons (Christ, Israel, and the Church following the adoption) will then exercise the rights of primogeniture, with the Gentile nations being blessed through Israel.

Then and only then will the intractable problem in the Middle East be resolved.

Then and only then will there be peace in the Middle East.

Pray for the peace of Jerusalem: May they prosper who love you. (Psalm 122:6)

Ch. 2

Middle East Peace — How, When?
As Seen through the Death of Ishmael in Genesis 25

These were the years of the life of Ishmael: one hundred and thirty-seven years; and he breathed his last and died, and was gathered to his people. (Genesis 25:17)

(The chapter that follows is an extensive revision of a chapter in the book, Israel and the Land, written and published in 1979. Parts of the original chapter dealt with events of the times. Much of this original material has been retained, for the things occurring in the Middle East back in those days were very much in keeping with and have parallels to things occurring in the Middle East today, particularly on-going peace efforts between the Jews and the Palestinian Arabs [note that the Palestinians are a displaced people, not a nation per se, i.e., they are not one of the nations surrounding Israel].
Events in history often have a way of repeating themselves, with man, at times, seeming to never learn from the lessons of history, often repeating the same mistakes. Then, where these events touch upon or have to do with the things revealed in Scripture, man invariably pays even less attention, far less.
And the latter is the most major of all mistakes that man can possibly make in this realm. Events occurring during Man’s Day have to do with time and possible change. That which Scripture reveals though is timeless and unchangeable.
Relative to Middle East peace, Scripture deals rather extensively with the only way and the only time in which this can be brought to pass. Scripture presents a 4,000-year old problem, with spiritual values involved. And, from this perspective, man can’t possibly begin to deal with even one small part of the problem.
When this material was originally written and published in 1979, to illustrate the folly of man’s attempts to deal with the Middle East situation, events occurring almost two years earlier in that part of the world were dealt with extensively, which will explain why the chapter begins and continues as it does.)

On November 19, 1977 a descendant of Ishmael, representing the largest Ishmaelite nation in the world, stepped off his Boeing 707 jet onto Israeli soil at Ben-Gurion Airport in Tel Aviv, Israel, and was received in a red-carpet welcome (including a blare of trumpets and a 21-gun salute) by the descendants of Isaac. On hand at Ben-Gurion Airport to greet Egyptian President Anwar Sadat were such dignitaries as Israeli Prime Minister Menachem Begin, former Prime Ministers Golda Meir and Yitzhak Rabin, and the military heroes of past Arab-Israeli wars, General Moshe Dayan and General Ariel Sharon.

This historic event captured the attention of the world. All of the major news networks sent representatives into the area. The jet aircraft carrying Anwar Sadat was filled with reporters. And live television coverage was flashed, via satellite, from Ben-Gurion Airport to points around the world.

Although the world’s news media was able to somewhat capture the importance of the moment at that time, its commentators have never been able to properly assess certain things about the current Middle East situation. There is only one document in existence that gives a completely accurate account of the past history, present condition, and future status of the Middle East; and this document — the Word of God — has been rejected by the world. Thus, the world’s news media, not going to this document, could not then and cannot today even begin to correctly analyze events of the nature under discussion in the Middle East.

The outline of Middle East history, current events, and prophecy has its roots in the book of Genesis. The unrest between the Arabs and the Jews in the Middle East can be understood only in the light of the Abrahamic Covenant and the unrest existing in Abraham’s tent between two sons of Abraham — Ishmael and Isaac — relative to this covenant.

Thus, this not only takes the situation back 4,000 years in human history — beginning with two sons of Abraham and dealing over the years that followed with the descendants of these two sons (the descendants of Ishmael and the descendants of Isaac) — but it places a divine covenant right in the middle of the matter.

In this respect, any proposed peace between the Arabs and the Jews, such as the one underlying Anwar Sadat’s trip to Israel in 1977, must be understood not only in the light of the revealed history of Ishmael and Isaac in Genesis, but in the light of the Abrahamic Covenant as it relates to Old Testament prophecies concerning Israel, the Arab nations, and the surrounding non-Semitic, Gentile nations.

The Arab nations in the Middle East can make their overtures toward war or peace, Russia to the North can voice her approval or disapproval, the United States to the West can attempt to exert influence and control over the situation, and the world’s news commentators can surmise all they want, but ONE FACT remains: That which is about to happen in the Middle East surrounding the Arabs and the Jews and the place that all of the other nations will occupy as these events begin to unfold has already been prerecorded. This entire matter — taking things back 4,000 years in history and moving them forward into the future — was all foretold by Moses and the Prophets, and NOTHING can alter that which God has revealed will occur.

The Abrahamic Covenant
Two Half-Brothers

As previously seen, the history of the present Middle East situation had its beginning with Abraham almost 4,000 years ago (Genesis 12:1ff). Abraham was called out of Ur of the Chaldees and instructed to go into another land, a land that God would show him.

Then, once in the land, God established an everlasting covenant with Abraham. This covenant concerned a seed and a land. Abraham was to have a son, and through the progeny of this son God would establish a great nation. And this nation was to be the channel through which God would bless all the Gentile nations.

This nation was to be established in a tract of land in the Middle East, within certain specified boundaries — a land given to Abraham and his seed for an everlasting possession (cf. Genesis 12:1-3, 7; 13:14-17; 15:18-21; 26:3-4; 28:13-15). And the Abrahamic covenant was established before Abraham even possessed a seed to fulfill the promises of God.

Following the establishment of this covenant we have the account of Sarah, Abraham’s wife, who found herself with no children and beyond the age of childbearing. Sarah, in the energy of the flesh, surmised that if Abraham were to have a seed to fulfill the promises of God, this seed would have to come through someone other than herself. Sarah, thus, said unto Abraham, “See now, the LORD has restrained me from bearing children. Please, go in to my maid; perhaps I shall obtain children by her.” Abraham harkened to Sarah’s voice, took Hagar, went in unto her, and she conceived and bore Ishmael (Genesis 16:1ff).

The birth of Ishmael marks the point in history to which all of the present turmoil in the Middle East can be traced. Nothing performed in the energy of the flesh is ever acceptable to God; and many times, as is exemplified in the acts of Sarah and Abraham, resulting in the birth of Ishmael through Hagar, actions of this nature will have far-reaching, dire consequences.

In the Genesis account there are thirteen silent years following the birth of Ishmael (Genesis 16:16-17:1). Then, at the termination of these thirteen years God appeared to Abraham and revealed that the time had come for His promise concerning a seed to be fulfilled.

Sarah, who was old and beyond the age of childbearing, was to have a son. God would return to Sarah “according to the time of life” (Genesis 18:14; 21:1-2), and Sarah would bear Abraham a son in his old age. This son was to be called “Isaac,” a name divinely revealed even before conception, at a time when Sarah was still incapable of bearing children (Genesis 17:19).

Then, as well, at this same time (before Isaac was conceived), insofar as the Abrahamic covenant was concerned, Ishmael was completely rejected (Genesis 17:18-21).

All things surrounding the birth of Isaac were of divine intervention — the opposite of those surrounding the birth of Ishmael (Ishmael’s name had also been divinely revealed before birth but only after conception, not before conception, as Isaac’s [Genesis 16:4, 11]).

The whole problem in the Middle East today stems from one central subject and has to do with two major points of contention regarding that subject.

1) The subject: The Abrahamic Covenant.
2) The points of contention: How the descendants of the two sons of Abraham relate to and view this covenant.

Those surrounding Israel, many within the borders of the Jewish nation itself — the Egyptians, Syrians, Jordanians, Palestinians, et al. — are descendants of Ishmael. The Israelites are descendants of Isaac. Thus, the Jews and the Arabs are half-brothers.

Both Anwar Sadat of Egypt and Menachem Begin of Israel alluded to this fact in speeches before the Israeli Knesset November 20, 1977. Both men traced their common ancestry to Abraham — one through Ishmael, the other through Isaac.

(Some of the Arabic nations, taking matters back far enough, could trace their origin to other sons of Abraham besides Ishmael — to Esau, or to one of the six sons of Keturah. However, over centuries of time, extending into millennia, the descendants of Ishmael have come to the forefront in this respect.
For all practical purposes, the descendants of Esau or the six sons of Keturah have, over time, been assimilated into the descendants of Ishmael. Thus, in this chapter, the Arabic nations will be referenced in connection with Ishmael.
Even if Arabic nations could be found today that could trace their lineage back to other than Ishmael, they would still be looked upon in relation to the Jewish people and the Abrahamic Covenant in exactly the same way as the Ishmaelite nations. In this respect, their origin would really be immaterial in relation to the subject matter at hand.)

The entire framework for peace that Anwar Sadat proposed was built around Israel’s willingness to relinquish certain parts of the land that God had given to Abraham and his seed. Anwar Sadat wanted the land “captured” during the 1967 war returned to the Arabs. This land included the Sinai Peninsula taken from Egypt, the Golan Heights taken from Syria, and the West Bank — including the old city of Jerusalem — taken from Jordan. Anwar Sadat did not believe that any of the captured land belonged to the Jewish people by and through their tracing the title deed back to the Abrahamic Covenant (see data in parenthesis at the end of this section).

Menachem Begin, on the other hand, took a different position toward ownership of this land. His attitude toward the land occupied by Israel was found in his statement that the Israeli people had not “captured” ANY LAND; they had simply “liberated” land that was already theirs. And he based his position on the Abrahamic Covenant. Menachem Begin believed, in accordance with Scripture, that this land belonged to the descendants of Abraham through Isaac and Jacob.

However, even though Menachem Begin took this hardline stance on the matter, he softened his approach in one realm. In keeping with that which Anwar Sadat wanted, he expressed his willingness to relinquish part of this land in order to establish peace.

(The Arabic nations all across North Africa and in the Middle East are Moslem nations. The Moslems believe the Old Testament, though they would see numerous parts as having been corrupted over time.
For example, they would see Abraham offering Ishmael, instead of Isaac, as the sacrifice in Genesis 22.

[The Moslems view the Koran as a continued and final revelation through Mohammed, with the Koran presenting a number of matters related to the Old Testament in a later, uncorrupted form.]

On the Abrahamic Covenant, the Moslems, from at least one statement in their Koran, would see this covenant established through Abraham and his nephew Lot, with the land “blessed” and given to “all the people of the world.” And the Moslems would see the Jewish claim to the land as based on corrupted Scripture, shown to be corrupted by and through not only the words from their Koran but by and through that which is stated in Deuteronomy 18:21-22:

And if you say in your heart, “How shall we know the word which the LORD has not spoken?”
When a prophet speaks in the name of the LORD, if the thing does not happen or come to pass, that is the thing which the LORD has not spoken; the prophet has spoken it presumptuously; you shall not be afraid of him.

In short, the Moslem’s claim that the Jewish title deed to the land from a verse such as Genesis 17:8 is invalid by and through the test laid down by Moses in Deuteronomy 18:21. That is, they see the promises in the covenant as not having come to pass, showing, to them, that the matter exists only in corrupted statements regarding this covenant in the Old Testament. Then, beyond that, as previously shown, their Koran lays the matter out in an entirely different fashion anyway, in line with their thoughts regarding a corruption of the Old Testament Scriptures.
Until modern times, the Moslems have ruled this land for thirteen centuries [except for about 100 years of Crusader domination]; and because of this, though the Koran states that the land is for “all the people of the world,” they view the land as belonging to them [though some of the Moslems, in this respect, may look upon themselves as curators of the land, remaining more in line with the statement from their Koran].
And the re-emergence of a Jewish nation in the land seen in the Abrahamic Covenant, established in modern times by and through man’s Zionistic efforts, has certainly not helped the Moslem’s outlook on matters. The re-establishment of a Jewish nation in this land has infuriated the Moslems. They look upon the Jews as squatters in a land that does not belong to them, squatters who must be removed and driven into the sea.
Then, a high percentage of those whom the Moslems deem as squatters are self-proclaimed atheists or agnostics — believing that a God whom they don’t even believe in has given them this land by and through an everlasting covenant. And in this respect, combined with that which is seen in the preceding several paragraphs, is it any wonder that the Moslems, who believe in God [though the wrong God], view the presence of the Jewish people in the land after the manner in which they do?
The Moslems are determined to fight an Islamic jihad against Israel until the land has been returned to its rightful owner. To not do so, in their eyes, is to be unfaithful to “Allah.”
Thus, the battle rages, with man vainly attempting to unravel something that he doesn’t even begin to understand and attempting to accomplish this task apart from dealing with any of the central issues [which would be impossible for him to deal with anyway].)

A Chronology of Events

There are five consecutive chapters in Genesis — Genesis 21-25 — which, if understood in the light of that which has previously been discussed, will provide the necessary, additional information to not only understand that which is under discussion concerning peace between Israel and her Arab neighbors (et al.), but also will provide an outline covering all of subsequent Scripture. Thus, the importance of correctly understanding these five chapters cannot be overemphasized.

The birth of Isaac is found in Genesis 21. This is the first of five chapters forming an overall type extending from the birth of Christ to His millennial reign. And, the place that Ishmael occupies in these chapters along with what has been previously revealed about Ishmael in Genesis 16-17 will provide the basic framework for correctly understanding the place that the Arab nations MUST OCCUPY from the time of their inception until the Messianic Era. The Prophets also give additional information concerning the status of the Arab nations — particularly Egypt — both before and during this future time.

In the overall type covered in these five chapters in Genesis one finds:

1) The birth of Isaac (Genesis 21).
2) The offering of Isaac (Genesis 22).
3) The death of Sarah (Genesis 23).
4) The bride for Isaac (Genesis 24).
5) The remarriage of Abraham and the subsequent death of Ishmael (Genesis 25).

The birth of Isaac typifies the birth of Christ. Divine intervention surrounds the birth of both.

The offering of Isaac typifies the offering of Christ. In Genesis 22 there is a vicarious sacrifice. The ram caught in the thicket died in the stead of Isaac. In the antitype there is also a vicarious sacrifice. The Lamb of God, Christ, died in your place and in my place.

The death of Sarah typifies the setting aside of Israel following Calvary. Israel was/is the wife of Jehovah (though divorced because of harlotry). And just as Sarah, the wife of Abraham, died following the offering of Abraham’s son, Israel, the wife of Jehovah, was set aside following the offering of God’s Son (with Israel seen as in the place of death [e.g., the seventh sign in John’s gospel, the death and resurrection of Lazarus in John 11:1-44]). See in this site The Eight Signs in John's Gospel.

The bride for Isaac typifies the bride presently being called out for Christ following the setting aside of Israel. Abraham sent his eldest servant into a far country to obtain a bride for Isaac; and God, in that which is foreshadowed by events in this chapter, has sent the Holy Spirit into a far country to obtain a bride for Jesus. The journey of Abraham’s servant in the type was successful, as will be the present journey of the Holy Spirit in the antitype.

The remarriage of Abraham typifies that time when God will restore Israel to her rightful place on the earth. AFTER the bride has been called out, AFTER “the fullness of the Gentiles has come in,” THEN “all Israel will be saved” (Romans 11:25-26).The nation will be restored to her former position. Israel’s harlotry will be done away with (Revelation 17:16-17; 19:3), cleansing for the nation will occur (Ezekiel 36:24ff), and God will once again take Israel as His wife (John 2:1ff).

If one will get the framework of that which is taught in Genesis 21-25 straight in his mind and interpret Scripture in the light of this framework, he will have very little trouble in biblical interpretation throughout Scripture.

The broad outline of Genesis 21-25 has been called to your attention to show the place that Ishmael occupies during the time covered by these chapters. The life of Ishmael spans the entire period. Ishmael died (Genesis 25 [b]) only AFTER the bride had been called out for Isaac (Genesis 24), and only AFTER Abraham had remarried (Genesis 25 [a]).

The Ishmaelites

(The things pertaining to Ishmael occurred after the preceding fashion in the type, and they MUST occur after this same fashion in the antitype.)

That which is revealed concerning Ishmael in Genesis 16-17 will, according to the manner in which Genesis 21-25 are structured, characterize the Ishmaelites from the time of their inception in about 1,900 B.C. until the time that the kingdom is restored to Israel,about 4,000 years later. We are presently living during the days typified by Genesis 24 — the Holy Spirit in the world calling out a bride for God’s Son.

Ishmael can only remain UNCHANGED until after the events typified by the opening verses of Genesis 25, i.e., until after Israel has been restored — placed back in her land, as the wife of Jehovah, at the head of the nations, within a restored theocracy.

And this cannot occur until after the present dispensation has run its course, until after the Church has been removed, until after the seven-year Tribulation has run its course, and until after Israel’s Messiah returns to the earth at the end of the Tribulation.

The most revealing description of Ishmael was given before he was even born, by the Lord Himself:

And he shall be as a wild ass among men; his hand shall be against every man, and every man’s hand against him; and he shall dwell over against all his brethren. (Genesis 16:12 ASV)

The dwelling place of the wild ass is in the wilderness (Job 39:5-6; cf. Genesis 21:20-21). This description given to a man would characterize his wild, lawless, nomadic nature. He is further described as an aggressor: “his hand shall be against every man,” and as a result, “every man’s hand” shall be “against him.” The expression “he shall dwell over against all his brethren” implies not only location but disposition. He will dwell in the presence of his brethren, and he will be hostile toward his brethren.

“Apparently, the fellow himself as well as his descendants will not be of peaceable disposition. We should say, he will carry a chip on his shoulder and have his finger on the trigger.” ~ H.C. Leupold

Anyone who visits an Arabic country along the coast of North Africa or in the Middle East and views present and past conditions in the light of Genesis 16:12 can only marvel at the complete accuracy of this description of the Ishmaelites. They have always been wild, lawless, nomadic, and have never been able to even get along with one another, much less the Israelites in the Middle East and the Gentile nations of the world.

Arab unity is a myth and has been over the years. Possibly the nearest that the Arab World ever came to uniting was during the Six-Day War of 1967. But Israel shattered that unity in a matter of hours. Israel began a war with the surrounding Arabic nations after the Western World had retired for the night, and won that war before the Western World awakened the following morning. That is how fast things often transpire in the Middle East. The Arab World became split down the middle because of Anwar Sadat’s overtures of peace with Israel in 1977. King Hassan II of Morocco at the time backed Sadat and stated: “We are presented with an undeniable fact. It is impossible to dream of pushing Israel into the sea.”

But most of the Arab countries — including those without a country, the Palestinians — desired to continue trying. This was to be expected. This was their nature, which would remain unchanged throughout the remainder of Man’s Day.

Reflections on Days Following 1977

Another war with Israel during Anwar Sadat’s day would have been disastrous for Egypt. The Egyptians couldn’t possibly have hoped to win, and the end result would have only been another blow to Egypt’s staggering economy and rapidly deteriorating standard of living at the time.

Anwar Sadat’s only hope for improving conditions in Egypt was to establish a peaceful relationship with Israel and stop the fighting. But, one problem about Anwar Sadat’s people, which neither Anwar Sadat nor any other leader in the Middle East alluded to, lay in the path:

The nature of the Ishmaelites, in accordance with Genesis16:12, MUST remain unchanged throughout Man’s Day. Anwar Sadat, the leader of the largest Ishmaelite nation in the world, was trying to establish millennial conditions BEFORE the time, and this COULD NOT be done.
And the leaders of Israel at this time, receiving Anwar Sadat in the manner which they did, evidently knew little more about the matter than Sadat knew.

According to Isaiah 19:23-25, a highway will one day extend from Egypt northeast through Israel to Assyria. These three countries will form a triumvirate in the Middle East. But this is millennial in its scope, and there can be no highway or lasting peace between these countries BEFORE that time.

It is interesting to note that before Anwar Sadat went to Israel, he traveled to Syria — the country presently occupying territory covered by the ancient Assyrian Kingdom immediately north and northeast of Israel — and sought to enlist the aid of Syrian President Hafez Assad in his move toward peace with Israel. Anwar Sadat sought the aid of Syria above all the other Arab nations, but Syrian leaders rejected his plea and condemned his actions.

Sadat sought to establish millennial conditions between Syria, Israel, and Egypt, but such could not exist in that day, nor can they exist today. The day though is coming when Syria, Israel, and Egypt will dwell in peace together, but that day lies within the scope of that which is seen in Genesis 25, not within the scope of that which is seen in Genesis 24.

Anwar Sadat’s motives for going to Israel, or that which he was attempting, are really of little consequence. NO lasting peace can exist between the descendants of Isaac and the descendants of Ishmael during the present time.

Scripture is CRYSTAL CLEAR on this matter!

Also, prophecies concerning judgments that will befall Egypt in the latter days indicate that Egypt’s attitude toward Israel at the end of this age will probably be more hostile than that of any other Arab nation.

The last days will evidently witness Egyptian hostility toward Israel of such a nature that Egypt will be singled out of all the Arab nations to undergo certain judgments.

During or immediately following the coming Tribulation the Nile River will be “dried up,” and the land of Egypt will be made “utterly waste and desolate” (Isaiah 19:5-9; Ezekiel 29:1-10; 30:12).

During the Messianic Era the land of Egypt will lie desolate for the first “forty years.” Neither man nor beast will be allowed to pass through the land during this time.

Then, after forty years the land will be restored and inhabited, but throughout the Millennium Egypt will be the “lowliest of kingdoms” (Ezekiel 29:11-15). The reason given in Scripture for this is because of the “violence against the people of Judah, for they have shed innocent blood in their land” (Joel 3:19).

When Anwar Sadat returned from Israel, three million Arabs lined the route from the airport to Cairo and hailed their president as, “Man of Peace.” Individuals throughout the world bestowed upon him the same title, including his subsequently being awarded the Nobel Peace Prize (awarded jointly to Anwar Sadat and Menachem Begin in 1978).

But Anwar Sadat, in reality, could not hold this title. He was an Ishmaelite, and the time had not arrived for Ishmael to die. He could have done no more than effect a temporary, outward appearance of peace, far from any type of real lasting peace.

(In keeping with the Moslem mind-set pertaining to the Abrahamic Covenant and the Jewish people, Anwar Sadat paid dearly for his trip to Israel and his peace overtures.
Just under four years later, on October 6, 1981, he was assassinated at a military parade in Cairo by an Egyptian Islamic Jihad squad led by one of his own army officers.)

The Coming Holocaust

In Anwar Sadat’s dealings with Israel, he could have been seen as a forerunner of the coming Antichrist. This man too will seek to bring about peace in the Middle East by going to Israel. He will establish a seven-year covenant with Israel (Daniel 9:27). And he will divide the land, evidently establishing boundaries to the satisfaction of both Arab and Jewish interests (Daniel 11:39; Joel 3:2). He will succeed in effecting a somewhat similar outward appearance of peace in the war-torn Middle East to that which is seen throughout Anwar Sadat’s trip to Israel.

When this man appears on the scene, the Middle East situation will be very much like it is today — with peace effort’s eluding all who try. This is another clear indication that any present efforts of Israeli and Palestinian leaders can produce little in the way of anything beyond a possible short-lived outward appearance of peace. That is to say, conditions may stabilize for a short time, but such stability can never last.

When Antichrist appears, conditions in the Middle East may very well be so unstable that they will appear insoluble. Regardless of conditions though, he will seemingly establish peace in that part of the world.

(Note that this man, who will likely be a Moslem himself, will be “mortally wounded.” He is then subsequently seen ascending out of the abyss, the place of the dead [Revelation 13:3; 17:8-11].
This man will evidently be slain — very likely because of his previous peace treaty with Israel, as Anwar Sadat was slain for this reason — but then raised from the dead [as a false Messiah whom the Moslems may associate with the 12th Imam, which many are looking for].
[Scripture does not explain how the preceding can occur, only that it will occur. Thus, it is not left for man to surmise. The simple statement from Scripture is sufficient].
And the way Scripture is worded [cf. Revelation 11:7; 12:1ff; 13:3; 17:8-11], the preceding appears to occur very near but before the middle of the Tribulation, immediately prior to the time that this man slays the two witnesses in Revelation 7 and turns against Israel in all his fury in Revelation 12 [cf. Matthew 24:15ff].
Then, this man, at this time, can only find one major thing relative to his Satan-driven aspirations — a fanatical Moslem world ready to follow him into the depths of the abyss itself if that’s what it will take to remove the Jew from the face of the earth, with Matthew 24:21-22 describing the severity of those days.
For then there will be great tribulation, such as has not been since the beginning of the world until this time, no, nor ever shall be.
And unless those days were shortened, no flesh would be saved; but for the elect’s sake [Israel’s sake] those days shall be shortened.)

Both the Jews and the Arabs are today desperately searching for some means to bring about peace in the troubled Middle East. They know that the continuous state of war (at least after some fashion) that has existed since 1948 has adversely affected all the Middle East countries involved, and something must be done soon to change the situation.

As previously stated, something is going to be done, and from all indications it will be done soon. But the end result of the type of peace that the man about to appear will bring to pass will make the Holocaust of World War II in Europe pale by comparison.

As also previously stated, after only three and one-half years, this man will break his covenant with Israel, turn upon Israel, and for three and one-half more years seek to accomplish that which Satan and those under his direction have attempted for the past 4,000 years — the complete destruction of Abraham’s seed derived from Isaac and Jacob.

Between the years 1939-1945 Adolf Hitler directed the mass murder of six million Jews in Europe. The man of sin will direct the mass murder of twice that many worldwide in half the time.

The atrocities committed against Jews in Europe during World War II intensified the World Zionist Movement, and a Jewish nation was re-born less than three years after the termination of that war. Yad Vashem (transliterated Hebrew words from Isaiah 56:5, “a place and a name”), a memorial to the six million who died in the Holocaust has been built in Jerusalem, and the Israelites in the land today have two words that they sound forth to the entire six million:

“WE LIVE!”

A National Homeland Today, But…

The nation of Israel is presently in existence to provide a national homeland for any Jew in the world, seeking to prevent anything like the Holocaust from ever happening again by providing a place where a Jewish person could go and find refuge (a major problem for European Jews during World War II). And “The Law of Return,” passed by the Israeli Parliament, the Knesset, in 1950, grants any Jewish person in any part of the world the right to emigrate to Israel (though amendments have been added to this law over time because of problems that have surfaced — criminal elements, etc.).

Regarding the Jews in the land today though, the Prophets have spoken. The Prophets have stated that the present Israeli nation in her national homeland will be uprooted once again, and something like the Holocaust of World War II — but far worse — will THEN happen again.

Israel, by and through Zionistic efforts (man’s efforts, not God’s) dating back over one hundred years, is in the land today awaiting Antichrist. Adolf Hitler was only a forerunner of this man. And just as Adolf Hitler came to his end, this man will also come to his end. And just as the Jews survived the past Holocaust, they will also survive the future Holocaust.

The nation of Israel cannot be destroyed (cf. Isaiah 54:17; Jeremiah 31:35-37; 33:20-26). The Jews throughout history have always emerged from the furnace, while their persecutors suffered destruction themselves (Daniel 3:8-30; 6:4-24; cf. Exodus 3:2-8; 12:29-30; 14:30).

One more furnace remains — the most terrible of all — and then the long-awaited Messianic Era.

Just as a Jewish nation was reborn in the Middle East following the past Holocaust, the nation will be reborn following the future Holocaust (Isaiah 66:8). THEN, and ONLY THEN, will there be the long-awaited, true peace that individuals in the Middle East are now vainly seeking to establish.

Pray for the peace of Jerusalem: “May they prosper who love you.” (Psalm 122:6)

(For additional information on the present Middle East situation and that which Scripture reveals regarding the future for Israel and the nations in the Middle East, refer to The Intractable Middle East Problem and The Death of the High Priest in this site.)

Ch. 3

Time of Israel’s Restoration
As Seen through the Death of the High Priest in Numbers 35

Whoever kills a person, the murderer shall be put to death on the testimony of witnesses; but one witness is not sufficient testimony against a person for the death penalty.
Moreover you shall take no ransom for the life of a murderer who is guilty of death, but he shall surely be put to death.
And you shall take no ransom for him who has fled to his city of refuge, that he may return to dwell in the land before the death of the priest [the high priest]. (Numbers 35:25)
So you shall not pollute the land where you are; for blood defiles the land, and no atonement can be made for the land, for the blood that is shed on it, except by the blood of him who shed it. (Numbers 35:30-33)

Numbers 35 relates the account of God instructing the children of Israel to set aside six cities to be “cities of refuge.” And within this account one will find central truths surrounding that future time — which is seen in Hebrews 5 — when the present high priestly ministry of Christ, after the order of Aaron, is concluded and Christ comes forth from the heavenly sanctuary as the great King-Priest, after the order of Melchizedek.

Three of the cities of refuge were to be on the east side of Jordan, and the three remaining were to be on the west side of Jordan (Numbers 35:14). The three cities on the east side of Jordan were selected by Moses, prior to his death and the subsequent entrance of the Israelites into the land of Canaan (Deuteronomy 4:41-43); and the three cities on the west side of Jordan were selected by the children of Israel under the leadership of Joshua, following their entrance into the land (Joshua 20:1-7).

These cities were set aside to provide a sanctuary for any man who killed another man by an unpremeditated act. The divine decree given to Noah and his sons following the Flood required the death of the slayer at the hands of man:

Whoever sheds man’s blood, by man his blood shall be shed; for in the image of God He made man. (Genesis 9:6)

And God’s injunction concerning capital punishment for a capital crime was later reiterated to Moses and is part of the Mosaic Economy as well (Exodus 20:13; 21:12ff).

The command concerning capital punishment for a capital crime was thus given to Noah and his sons over eight hundred years before it was delivered to the children of Israel under Moses. Consequently, man not being under the Mosaic Economy today has nothing to do with the validity or non-validity of capital punishment for a capital crime, for not only does the biblical origin of this injunction precede the giving of the Law through Moses but the command given to Noah and his sons (approx. 2,300 B.C.) has never been repealed.

Although capital punishment for a capital offense has never been repealed, provision was later made for a man who killed another man unintentionally. This was the divinely established purpose for setting aside the six cities of refuge (cf. Exodus 21:12-13). These cities were to be located at places where at least one city would be easily accessible to any Israelite living in the land of Canaan. And should one Israelite kill another Israelite by accidental means — unintentionally — he could flee to the nearest city of refuge and be provided a sanctuary from the near kinsman of the person who had been slain.

It fell upon the lot of the near kinsman to fulfill God’s injunction concerning capital punishment for a capital crime. The near kinsman was to confront the slayer and, in turn, slay him. God’s requirement in the matter was blood for blood (Numbers 35:16-21; cf. Deuteronomy 19:21).

God’s previous instructions to Noah and his sons remained unchanged within the framework of God’s instructions to Moses. Something though was added to these instructions within the Mosaic Economy. Provision was made for the person guilty of accidental, unpremeditated murder. And once the Israelite guilty of such an act had taken advantage of that provision — once the slayer had fled to and was inside the walls of one of the six designated cities of refuge — the near kinsman, as long as the slayer remained in this place, couldn’t touch him.

Any individual though who fled to one of the cities of refuge must, at a later time, be returned to the area where the slaying occurred and appear before a judicial court. And, should the testimony at this court prove to be negative — i.e., show that the man had committed the act in a willful manner — at least two witnesses were required to testify against the man in this respect.

If the slayer was found guilty of willful murder, he would no longer be granted sanctuary in a city of refuge. Rather, he would be turned over to the near kinsman to be slain; and the near kinsman, slaying the man, would not be guilty of blood himself.

But if the slayer, on the other hand, was found guilty only of involuntary manslaughter, he would be returned to the safety of the city of refuge to which he had previously fled (Numbers 35:22-28).

Then there was the matter of a ransom. This ransom constituted a payment for the life of the one found to have committed involuntary manslaughter. No ransom though was provided for the life of a person found guilty of willful manslaughter. Rather, he was to forfeit his own life (blood for blood), apart from a ransom.

But though the ransom was a provision for the one having committed involuntary manslaughter, there was a stipulation: The ransom could not be used until the death of the high priest (Numbers 35:28, 32).

Once the high priest in the camp of Israel had died and the ransom had been paid, the individual who had previously been found guilty only of involuntary manslaughter was then free to leave the particular city of refuge where he had been provided a sanctuary and return to the land of his possession. And once this had occurred, the near kinsman no longer had any claim on that individual.

Israel, the Slayer

In the Old Testament (in the type) it was individual Israelites who found themselves guilty of manslaughter (willful or involuntary) and, consequently, in a position where they would either be slain or be granted protection in a city of refuge. Today (in the antitype) it is the entire nation of Israel that finds itself guilty of manslaughter and in a position to either be slain or be granted protection.

The nation of Israel is guilty of blood. The nation is guilty of the death of their Messiah, the Lord Jesus Christ.

The paschal lamb was given to Israel, and only Israel could slay this lamb (Exodus 12:1ff). “Jesus” was the Paschal Lamb (1 Corinthians 5:7), to whom all the sacrificial lambs in the Old Testament pointed; and only Israel could have slain Jesus, which is exactly what, according to Scripture, occurred (Acts 2:23, 36; 3:12-15).

Israel today is unclean through contact with the dead body of God’s Son, with cleansing to be provided on the seventh day — the seventh 1,000-year period, the Messianic Era (Numbers 19:11-12). But how is Israel’s act, as the slayer, to be reckoned? Was it a premeditated act? Or was it an unpremeditated act?

If it was a premeditated act, the nation would have to be cut off. No ransom could be provided (it would have to be blood for blood; the nation would have to pay with its own life); nor, if a premeditated act, could the nation ever be allowed to return to the land of her possession (which would mean, in the final analysis, that God’s promises to Abraham, beginning with Genesis 12:1-3, could never be realized).

However, if Jesus was delivered into Israel’s hands after a manner that would allow the nation’s act of crucifying her Messiah to be looked upon as unpremeditated murder — i.e., allow the nation’s act to be looked upon as having been done through ignorance — then Israel could be granted protection and a ransom could be provided. And beyond that, the ransom could one day be used by the nation, at which time Israel would be free to return to the land of her possession (allowing God’s promises to Abraham, beginning with Genesis 12:1-3, to be fulfilled).

The biblical testimony concerning the manner in which the nation’s act must be viewed was given by Jesus Himself at Golgotha; and the same testimony was later provided by Peter, following the death, burial, resurrection, and ascension of Christ.

Note the words of Jesus:

. . . Father, forgive them, for they do not know what they do . . . . (Luke 23:34a)

Then note the words of Peter:

Men of Israel . . .
But you denied the Holy One and the Just, and asked for a murderer to be granted to you,
and killed the Prince of life, whom God raised from the dead, of which we are witnesses. . . .
Yet now, brethren, I know that you did it in ignorance, as did also your rulers. (Acts 3:12a, 14-15, 17).

Thus, Jesus was delivered into the hands of Israel (cf. Exodus 21:13; Acts 2:23) after a manner that not only allowed the Jewish people to act after the described fashion but also prevented them from acting after any other fashion as well. Consequently, Israel is to be granted protection, a ransom will be provided, and the Jewish people will be free to one day avail themselves of this ransom and return to the land of their possession, though only after the antitype of the death of the high priest. And, at this time, all of God’s promises to Abraham through Isaac, Jacob, and Jacob’s twelve sons, beginning with Genesis 12:1-3, will be fulfilled.

The High Priest and the Ransom

In the camp of Israel there was only one high priest at any one time. At the time of the high priest’s death, he was succeeded by another from the Aaronic line; and the high priestly ministry in the Aaronic line continued in this manner, after this fashion.

Aaron ministered in the sanctuary in the earthly tabernacle, with blood, on behalf of the people. Jesus, on the other hand, is presently ministering in the heavenly sanctuary, with blood, on behalf of the people — a ministry patterned after the order of Aaron. And, as evident from Hebrews 5, along with other related Scripture, Christ’s present ministry after the order of Aaron will not continue indefinitely.

There is coming a day when Christ’s present ministry in the heavenly sanctuary will end. And the termination of this ministry, along with certain events that will occur relative to Israel in that day, was typified by the death of the high priest in the camp of Israel and events that occurred relative to the slayer when the high priest died.

And these events, as they pertain to the slayer, have to do with two things in the antitype:

1) Israel’s cleansing from defilement through contact with the dead body of the nation’s Messiah.
2) A restoration the Jewish people to the land of their possession.

The word ransom (Numbers 35:31-32 [translated “satisfaction,” KJV]) is from a cognate form of the word for “atonement” in the Hebrew text. The underlying thought behind “atonement” is to cover; and that is the same thought expressed by the “ransom” in this chapter. This ransom provided a covering — a covering from view, a putting away, a blotting out — of the previous capital act (an unpremeditated act). And once the ransom had been used, which could be only after the death of the high priest, the whole matter was put away. The person was then free to return to the land of his possession; and the near kinsman of the one slain could no longer have any claim on him whatsoever, for the matter had been put away and could never be brought up again.

(In the type, this ransom was connected with some aspect of the person and work of the high priest, or of other priests. For example, this ransom could not be used until the high priest had died. Then, this ransom had to do with a covering [with atonement] from defilement wrought through contact with a dead body. And such a work in Numbers 19, where cleansing from this type defilement is dealt with, was performed by a priest.
The high priestly ministry of Aaron and his successors in the camp of Israel, whether in this or in other areas of defilement, was a work on behalf of the saved, not the unsaved. Their work was for those who had already appropriated the blood of slain paschal lambs, pointing to Christ and His shed blood at Calvary [the slain Paschal Lamb]. This succession of high priests ministered in this manner, on the basis of shed blood, typifying Christ’s present ministry in the sanctuary after this same fashion [a ministry for the saved, on the basis of shed blood].
Thus, that which is being dealt with in Numbers 35 — portending a priestly work — has to do with the cleansing of saved individuals from defilement [defilement wrought through contact with a dead body], not with issues surrounding the death of the firstborn [issues surrounding eternal salvation].
And the Jewish people, for two reasons, find themselves in a position today where they cannot avail themselves of this cleansing [cleansing from contact with the dead body of their Messiah]:

1) The Jewish people today are in an unsaved state.
2) The Jewish people, even if they were in a saved state today, could not presently avail themselves of the ransom [cleansing] because of the nature of Christ’s present priestly ministry.

Cleansing from all defilement during the present dispensation is brought to pass through only one means — through Christ’s present ministry in the heavenly sanctuary, on the basis of His shed blood on the mercy seat. Though Christ is not of the Levitical line, His present ministry is patterned after the order of Aaron’s ministry; and, because Christ is not of the Levitical line, if God were dealing with Israel on a national basis today, He could not deal with the Jewish people in relation to Christ’s present ministry in the sanctuary [else He would violate that which He Himself established].
The Jewish people, if they were being dealt with in relation to the priesthood today, would have to be dealt with in relation to that which is set forth concerning the priesthood in the Mosaic Economy [as will be seen through the covenant Antichrist will make with Israel during the coming Tribulation, when God completes His national dealings with Israel during Man’s Day]. The priest, within the Mosaic Economy, had to be of the Levitical line. And Christ is not of this line. Christ is from the tribe of Judah.
Thus, dealing with the Jewish people in relation to Christ’s high priestly ministry today would be completely out of the question. They could not go to Christ and receive cleansing, for the Mosaic Economy does not recognize a priestly ministry of the nature Christ is presently exercising [a non-Levitical ministry patterned after the order of Aaron, a Levite]. And any priesthood that the Jewish people themselves could enact today, from the Levitical line, would be completely non-efficacious.
However, note that Christ [though from the tribe of Judah] can conduct a ministry patterned after the order of Aaron for Christians during the present dispensation, for Christians are not under the Mosaic Economy. Christians form part of the one new man, which is neither Jew nor Gentile [cf. Galatians 3:26-29; Ephesians 2:12-15]. Thus, for Christians, Christ’s lineage has nothing to do with the matter one way or the other.
But, before the Jewish people can enter into the picture as matters pertain to the priesthood and the ransom, seen in Numbers 35, Christ must first terminate His present ministry in the sanctuary and come forth as the great King-Priest after the order of Melchizedek. And, as well, a new covenant [which will replace the old covenant] will be made with Israel at this time [Jeremiah 31:31-34].
In the preceding respect, from the vantage point of the antitype, it is an easy matter to see why the high priest in the camp of Israel had to die before the slayer could avail himself of the ransom and return to the land of his possession. God had simply established and brought matters to pass after this fashion in the history of Israel in order to form a type, with a view to the antitype. Christ’s high priestly ministry in the sanctuary has to terminate first. Only then can the slayer [Israel] avail herself of the ransom and return to the land of her possession.)

Thus, the ransom for Israel’s capital offense has already been paid. Jesus paid this ransom at Calvary, shedding His own blood — blood which is presently on the mercy seat in the heavenly sanctuary. However, although the ransom (providing atonement) for Israel’s sin has already been paid, the nation cannot avail herself of this ransom or return to the land of her possession until the antitype of the death of the high priest.

Israel though must first experience her national Passover in fulfillment of Exodus 12:7 and Leviticus 23:5 — by and through applying the blood that was shed 2,000 years ago. And this can occur only at the termination of Israel’s present blindness (Romans 11:25). Israel, as the two disciples on the road to Emmaus in Luke 24:13ff, must continue in a blinded condition until the resurrected Christ, by His personal presence at His second coming, opens the Old Testament Scriptures to the Jewish people’s understanding in this respect (cf. Luke 24:16, 25-27, 31).

In that day, Israel’s eyes will be opened; and a nation will be “born at once” (Isaiah 66:8). The entire nation will experience the birth from above at the same time [when the Jewish people look upon the One whom “they have pierced” (Zechariah 12:10)]). And this will occur only after Christ terminates His present ministry, departs the heavenly sanctuary, and comes forth as the great King-Priest after the order of Melchizedek. Then cleansing can occur, allowing the ransom seen in Numbers 35 to be accessed.

It will be in that day — not before — that Israel will experience her national Passover, be able to avail herself of the ransom, and be free to return to the land of her possession. As long as Christ occupies His present position in the heavenly sanctuary, Israel cannot avail herself of the paid ransom and return to this land. Israel must remain in her present condition — blinded — throughout the present dispensation; and, according to related Scripture, Israel will not be removed from this condition until a few years beyond the present dispensation, at the end of Man’s Day, at the end of the Tribulation.

(Insofar as Christians are concerned, Christ’s present ministry in the heavenly sanctuary will terminate when the Church is removed from the earth into the heavens, at the end of the present dispensation. However, Christ’s ministry in the sanctuary will apparently continue for others through the Tribulation, else the saved among the earth-dwellers would have no High Priest.
Christ though will not come forth as the great King-Priest after the order of Melchizedek, appearing to Israel after this fashion, until the end of Man’s Day, the end of the Tribulation. And it will be only at this time that events surrounding the antitype of the death of the high priest in Numbers 35 can occur.)

Also, the Jewish people one day availing themselves of the ransom in Numbers 35 would correspond with the fulfillment of events set forth in the second and sixth of the seven feasts of the Lord in Leviticus 23 — the feast of Unleavened Bread, which immediately followed the Passover, and the Day of Atonement.

“Leaven” points to that which is vile, corrupt (cf. Matthew 13:33; 16:1-12; 1 Corinthians 5:6-8); and the fulfillment of this festival in the type had to do with a cleansing of the house, a removing of all leaven from the house immediately following the Passover (cf. Exodus 12:8-20; Leviticus 23:6-8).

And in the antitype, it is the same. The fulfillment of this festival will immediately follow the fulfillment of the Passover. It will occur immediately following Israel applying the blood of the slain Paschal Lamb, blood shed 2,000 years prior to this time. And because Israel had previously shed this blood, the entire house of Israel will be found in an unclean condition in that day, an uncleanness which will have to be dealt with.

Israel, in that day, will be found in this unclean condition through the nation’s prior contact with the dead body of their Messiah. The house, resultantly, will be found completely leavened. And the leaven will have to be removed; it will have to be put out, done away with.

But, though all things associated with leaven will be put out of the house (fulfilling the second festival, the festival of Unleavened Bread), cleansing cannot occur until events surrounding the fulfillment of the sixth festival (the Day of Atonement). Only then will the nation be able to access the ransom, be cleansed of defilement by and through contact with the dead body of their Messiah, and be free to return to the land of their possession. Only then can the seventh and last festival be realized — the feast of Tabernacles, a time of rest at the completion of the previous six festivals, foreshadowing the time of rest awaiting the people of God (a seventh-day rest, a Sabbath rest), the Messianic Era. (See in this site The Seven Jewish Festivals.)

This is where the account of the slayer availing himself of the ransom in Numbers 35, following the death of the high priest, is seen being fulfilled in the antitype (along with the fulfillment of that which is seen in Numbers 19. Israel in that day will be cleansed of this defilement, and the house will no longer be leavened.

Accordingly, only in that coming day, only following cleansing from Israel’s present defilement wrought by and through prior contact with the dead body of the nation’s Messiah, will the Jewish people be free to return to the land covenanted to Abraham, Isaac, and Jacob; and only then can the Jewish people realize their calling in this land, with God’s promised blessings flowing out through Israel to the Gentile nations of the earth after the fashion that God intended when He called this nation into existence.

(Knowledge of the preceding facts will reveal not only truths surrounding Christ’s present and future ministries but also truths surrounding Israel’s present and future status as a nation in the Middle East. Christ is still ministering in the heavenly sanctuary, with the antitype of the death of the high priest yet to occur; and Israel still remains in unbelief. Consequently, Israel — being unable to presently avail herself of the paid ransom — will not only continue in unbelief, but the nation, as well, cannot return to the land of her possession during the present day and time.
To equate the present restoration of a remnant of the descendants of Abraham through Isaac and Jacob to the land of Israel with the fulfillment of any of the Old Testament prophecies dealing with Israel’s restoration to this land [such as the vision of the valley of dry bones in Ezekiel 37] is to ignore the fact that Israel is the slayer. And this is an established biblical fact that cannot be ignored.
The present restoration of a remnant to the land can have nothing whatsoever to do with the fulfillment of any of the numerous Old Testament prophecies surrounding Israel’s restoration. The fulfillment [after any fashion] of such promises today, from a biblical standpoint, is impossible, for Christ is still ministering after the order of Aaron in the heavenly sanctuary.
Thus, the ransom that Christ paid to effect Israel’s cleansing cannot presently be used; nor can Israel return to the land of her possession today. These things are reserved for the seventh day, the Lord’s Day, which lies just ahead.
However, a remnant must be present in the land immediately preceding the end of Man’s Day for certain prophecies surrounding Israel and the nations to be fulfilled, though the existence of this remnant has nothing to do with the fulfillment of Old Testament prophecies surrounding Israel’s restoration. Thus, the existence of the nation of Israel in the land today [consisting of almost 6,000,000 Jews] is neither the beginning of nor a partial fulfillment of any Old Testament prophecy surrounding Israel’s restoration to the land. Rather, this remnant in the land is the result of a Zionistic work among the Jews during about the past century, and this remnant constitutes the existence of an end-time Israeli nation which must be present in the land in order to bring about the fulfillment of numerous Old Testament prophecies surrounding Israel and the nations immediately preceding Christ’s return.
In this respect, the remnant in the land today constitutes the nation that will shortly make the seven-year covenant with Antichrist. And this remnant will, in turn, later be uprooted from the land [something that will never occur after the Jewish people have been re-gathered to the land in fulfillment of Old Testament prophecy (cf. Isaiah 2:1-4; Jeremiah 32:37-44; Ezekiel 37:19-28; 39:25-29; Joel 2:27-32; Micah 4:1-7)].
In the middle of the Tribulation, when Antichrist breaks his covenant with Israel, the nation of Israel, as we know it today, will be uprooted from their land; and the Jews dwelling in the land at that time, who do not escape to places of safety out among the nations, or the place that God will have specially prepared for them in the mountainous or desert terrain of the land [Matthew 24:16-20; Revelation 12:6, 14], will either be slain or be sold as slaves throughout the Gentile world [cf. Joel 3:6; Luke 21:20-24; Revelation 11:2].
During the last half of the Tribulation there will be no Jewish nation in the Middle East. Rather, Jerusalem, the capital of Jewry, will be “trodden down of the Gentiles” until the full end of Daniel’s Seventy-Week prophecy, which marks the end of “the times of the Gentiles” [cf. Daniel 9:24-27; Luke 21:24; Revelation 11:2].
During this time, the entire world — particularly the center of Antichrist’s kingdom in the Middle East [including the land of Israel as we know it today] — will become like Nazi Germany during the final six years of the Third Reich [1939-1945]. And when the Holocaust of that coming day reaches its darkest hour, Messiah will return, and He Himself will effect the prophesied re-gathering of the nation [Matthew 24:15-31; Luke 21:20-27].
Christ must first complete His present ministry in the sanctuary and return to earth as the great King-Priest after the order of Melchizedek. Only then can Israel avail herself of the ransom and return to the land of her possession.)

MY SON, A PRIEST

There are two quotations from the Old Testament in Hebrews 5:5-6, and both are Messianic in their scope of fulfillment. There is first the quotation from Psalm 2:7,

. . . You are My Son, today I have begotten You. (Hebrews 5:5b)

And then there is the quotation from Psalm 110:4,

. . . You are a priest forever according to the order of Melchizedek. (Hebrews 5:6b)

These two quotations are used together, referring to one and the same time. They refer to that time in Psalm 2 when God states,

Yet I have set My King on My holy hill of Zion. (Psalm 2:6)

And they refer to that time in Psalm 110 when God states,

The LORD shall send the rod of Your strength out of Zion. Rule in the midst of Your enemies! (Psalm 110:2)

Both quotations in Hebrews are from Messianic passages in the Old Testament, leaving no room to question the time of their fulfillment. “Zion” is Jerusalem (Psalm 76:2; 126:1; Isaiah 1:26-27), and the Old Testament quotations in Hebrews 5:5-6 simply refer to that future day when Christ will exercise His kingly office in this city, on the earth.

1) PSALM 2:7

Psalm 2:7 is quoted three places in the New Testament. It is quoted by Luke in Acts 13:33 and it is quoted twice by the writer of Hebrews (Hebrews 1:5; 5:5).

The words, “You are my Son,” form an allusion to 2 Samuel 7:14 in the Davidic covenant: “I will be His Father, and He shall be My Son . . . .”

And to view Psalm 2 from the perspective of the Davidic covenant, this Psalm reveals the fulfillment of God’s threefold promise to David in 2 Samuel 7:12-13:

1) David was to have a Son (2 Samuel 7:12).
2) David’s Son was to sit on his throne (2 Samuel 7:12-13).
3) The kingdom, under this Son’s reign, was to be established forever (2 Samuel 7:13).

Accordingly, God’s promise to David, rather than being fulfilled through his son, Solomon, finds its fulfillment by and through his greater Son, the Lord Jesus Christ.

1) He is the One to whom God will give “the throne of his father David.”
2) He is the One who will “reign over the house of Jacob forever.”
3) He is the One who will possess a kingdom of which “there shall be no end” (Luke 1:31-33).

This is exactly what is in view in Acts 13:33, where Psalm 2:7 is quoted for the first time in the New Testament. Acts 13:34 goes on to state, “And that He raised him from the dead . . . .” That is, concerning Jesus one day occupying the throne of David and reigning over the house of Jacob, fulfilling God’s promises in the Davidic covenant, God raised Him from the dead. And the same verse concludes with the statement, “I will give you the sure mercies of David [lit., ‘I will give you the holy things of David’ (which, contextually, can only be a reference to things surrounding the Davidic covenant)].”

Psalm 2:7 must likewise be looked upon as Messianic in its two usages in the book of Hebrews. In Hebrews 1 the verse comprises one of seven Messianic quotations that make up most of the chapter, and it is used here in connection with the parallel quotation from the Davidic covenant in 2 Samuel 7:14 (Hebrews 1:5). And in Hebrews 5 the verse is used in connection with that future time when Christ will come forth from the sanctuary and exercise the Melchizedek priesthood (Hebrews 5:5-6).

2) PSALM 110:4

Melchizedek is mentioned eleven times in Scripture — two times in the Old Testament (Genesis 14:18; Psalm 110:4) and nine times in Hebrews (Hebrews 5:6, 10; 6:20; 7:1, 10-11, 15, 17, 21). And the manner in which Melchizedek is presented in the Old Testament will govern the manner in which he must be viewed in the book of Hebrews.

Melchizedek first appears in Scripture when Abraham was returning from the battle of the kings (Genesis 14:18-19). Melchizedek was “king of Salem [‘king of Jerusalem’ (Psalm 76:2)]” and “priest of the Most High God” (Genesis 14:18). Thus, he was a king-priest in Jerusalem.

Meeting Abraham, following the battle of the kings, he brought forth bread and wine and blessed Abraham, saying, “Blessed be Abram of the Most High God, possessor of heaven and earth” (Genesis 14:18-19).

It is evident that Melchizedek’s actions in the type during the days of Abraham were Messianic in their scope of fulfillment in the antitype. Immediately prior to Christ’s death at Calvary, He partook of the Passover with His disciples (Matthew 26:19ff). And at the end of the Passover feast — after Jesus had participated with His disciples in the breaking of bread and drinking from the cup, along with His instructions to them concerning both (Matthew 26:26-28) — Jesus said, “I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom” (Matthew 26:29).

This could only be an allusion to one thing — that future day when Christ will come forth in the antitype of Melchizedek as he is presented in Genesis 14:18-19, with bread and wine to bless Abraham and his descendants, both heavenly and earthly (cf. Genesis 22:17-18). And this is an event that will occur following the battle of the kings (cf. Revelation 19:17-21).

In Psalm 110:4, where Melchizedek is referred to the only other time in the entire Old Testament, as previously seen, is also Messianic in its scope of fulfillment. It must be, for this is the way Melchizedek is presented in Genesis, and there can be no change when one comes to the book of Psalms.

The Son is told to sit on the Father’s right hand until such a time as His enemies are made His “footstool” (Psalm 110:1). Then, after His enemies have been made His footstool, He is going to rule “in the midst” of His enemies (Psalm 110:2). He is going to “strike through kings” and “judge among the heathen [Gentiles]” in that coming day of His “power” (Psalm 110:3, 5-6), a day when He will be revealed as the great King-Priest in Jerusalem, “after the order of Melchizedek” (Psalm 110:4).

Genesis 14 and Psalm 110 must be understood in the light of one another (actually, Psalm 110 draws from Genesis 14), and Hebrews 5-7 must be understood in the light of both Old Testament references. Thus, all eleven references to Melchizedek in Scripture can only be looked upon after one fashion — as Messianic in their scope of fulfillment.

(Concerning the absence of the mention of a sanctuary and shed blood in connection with Melchizedek, this would not be the case as matters are seen in the antitype, in that future day, when Christ comes forth as the great King-Priest after the order of Melchizedek and a new covenant is made with the House of Israel. Covenants are, at times, associated with death and shed blood in Scripture, as is the new covenant [cf. Genesis 15:9-21; Jeremiah 34:18; Matthew 26:28]. There is an allusion to this in Hebrews 7:21-22:

The LORD has sworn and will not relent, “You are a priest forever According to the order of Melchizedek;”
by so much more Jesus has become a surety of a better covenant.

Then, when Christ deals with Israel in relation to sin at the time of His return [fulfilling that which is foreshadowed by events on the Day of Atonement {Leviticus 23:27-32}], of necessity, death and shed blood and a sanctuary, will have to be in view. And also, of necessity, Jesus will have to be exercising the Melchizedek priesthood at this time.
Thus, in the preceding respect, one could find death and shed blood, along with a sanctuary, associated with the Melchizedek priesthood. But that is strictly future; it involves Israel alone, and it has nothing to do with Christ’s present priestly ministry on behalf of Christians.)

Ch. 4

Blessings Awaiting Israel and the Nations
As Seen through the Death of King Uzziah in Isaiah 6

In the year that King Uzziah died, I saw the Lord sitting on a throne, high and lifted up, and the train of His robe filled the temple.
Above it stood seraphim; each one had six wings: with two he covered his face, with two he covered his feet, and with two he flew.
And one cried to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!”
And the posts of the door were shaken by the voice of him who cried out, and the house was filled with smoke.
So I said: “Woe is me, for I am undone! Because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for my eyes have seen the King, the LORD of hosts.”
Then one of the seraphim flew to me, having in his hand a live coal which he had taken with the tongs from the altar.
And he touched my mouth with it, and said: “Behold, this has touched your lips; your iniquity is taken away, and your sin purged.”
Also I heard the voice of the Lord, saying, “Whom shall I send, and who will go for us?” Then said I, “Here am I; send me” (Isaiah 6:1-8)

King Uzziah ruled over Judah during the eighth century B.C. He was faithful during most of his reign and never deserted the worship of the one true God. That which is seen in Isaiah 6:1-8 forms an overall type having to do with the complete history of Israel, with the emphasis on Israel’s future; and the type begins with and draws from something not dealt with in the text per se, though it is alluded to through cleansing that is seen in the account.

During King Uzziah’s reign, the day came when he took it upon himself to do that which is reserved for the priests alone, those from the tribe of Levi. Though not of the priestly tribe, he sought to burn incense upon the altar in the Holy Place of the Temple.

He was opposed by Azariah the priest, along with eighty other priests. And because he had transgressed against the Lord, he was struck with leprosy; and he remained a leper, “cut off from the house of the LORD” until the day of his death (2 Chronicles 26:1-21; cf. Leviticus 13:46).

Isaiah 6, drawing from this incident and experience in Uzziah’s life, has to do with “Uzziah” as a type of Israel.

As seen beginning in the book of Isaiah, Israel’s sickness, paralleling Uzziah’s leprosy is brought to the forefront in the opening verses:

Alas, sinful nation, a people laden with iniquity . . .
From the sole of the foot even to the head, there is no soundness in it, but wounds and bruises and putrefying sores . . .
Your country is desolate, your cities are burned with fire; strangers devour your land in your presence . . . . (Isaiah 1:4a, 6a, 7a)

Then, later in this opening chapter, extending into the next chapter, matters are presented where Israel is to one day be cleansed of her iniquity (Isaiah 1:25-31), with the “mountain of the LORD’s house” subsequently being established “on the top of the mountains . . . .” (Isaiah 2:1-4).

This is exactly the same story told through the experiences and death of King Uzziah in Isaiah 6. In the year that King Uzziah died — the death of a leper (who had been cut off from the Lord’s house), typifying the end of Israel’s sickness (the end of Israel being cut off from those things that the Lord has reserved for the nation) — the same thing is seen that was seen toward the end of Isaiah 1 and the beginning of Isaiah 2. Following Israel’s cleansing, the Glory will be restored to the nation (Ezekiel 43:2-5); and Israel will then realize all that will be involved by and through the restoration of this Glory.

The whole earth [land] is full of His glory! (Isaiah 6:3)

Isaiah 6 deals, first and foremost, with Israel and the land of Israel. The remainder of the earth has to do with the Gentile nations and the lands where they reside. And these nations during both Man’s Day and the future Lord’s Day (the Messianic Era) are seen, from a Scriptural standpoint, coming into view because of Israel and then being dealt with through Israel.

Israel is “the apple [lit., ‘pupil’]” of God’s eye (Zechariah 2:8). And, accordingly, God views and then deals with the nations through Israel. This is the way God established matters through Abraham and the Abrahamic Covenant in Genesis 12:1-3; 15:5-21; 22:17-18, and this is the way matters must remain. (See The Pupil of God’s Eye in this site.)

Even today, with Israel in a disobedient, spiritually dead state, God still views and then deals with the nations through Israel. God cannot violate that which He has established.

Blessings that God has reserved for the nations through Israel though, for the most part, are today being withheld. But, even during the present time, because of the manner in which God sees and then deals with the nations, blessings simply cannot be completely removed (e.g., note the numerous advancements in science, particularly in medicine, wrought by and through the Jews). And with the present as no more than a foretaste of things to come, think how it will be when God sees and then deals with the nations through a repentant and obedient Jewish nation, restored to the land, with the Glory restored to Israel.

That is the time seen in the latter part of Isaiah 6:3 — “. . . the whole earth is full of His glory.” The word “earth” in this verse is a translation of the Hebrew word, eretz. And this word can be understood and translated as either “earth” or “land.” This is the word used in Genesis 1:1, properly translated “earth.” This is also the word used today to refer to the land of Israel: Eretz Yisrael, “land of Israel.”

Again, bear in mind that Isaiah 6 is about Israel and the land of Israel. The thought in Isaiah 6:3 concerning the fullness of God’s Glory during the coming Messianic Era has to do with the land of Israel, not the whole earth at large.

In fact, to think of the matter in the latter respect, as the verse reads in almost any English version, can easily be shown to be incorrect. For example, Egypt will lie desolate the first forty years of this time (Ezekiel 29:6-15); and different nations will be rebellious throughout much, if not all, of this time (cf. Jeremiah 14:16-19; Revelation 20:7-9), separating themselves from anything associated with God’s Glory.

The fullness of God’s Glory will be seen in a restored land indwelt by a restored people through whom God will view and then deal with the nations. And any type of association with this Glory outside the land of Israel can only be seen in that day through the Jewish people as they traverse the earth as God’s evangels or move about in some other type of capacity (e.g., a governmental capacity, for Israel, in that day, will hold the scepter). Romans 9:4 would make this very clear.

(Since parts of the preceding are based on a corrected contextual translation and understanding of eretz in Isaiah 9:3, note a similar and related mistake that the translators have made with this word in Jeremiah 4, resulting in the same type of confusion.
In Jeremiah 4:20-28, where the heart of that which is under discussion is dealt with, the word eretz appears in Jeremiah 4:20, 23, 27-28. In almost any English translation the word is rendered “land” twice [Jeremiah 4:20, 27] and “earth” twice [Jeremiah 4:23, 28]. The entire chapter is dealing with Israel and the land of Israel. The subject has to do with Israeli disobedience and that which resultantly is befalling both the people and the land [e.g., Jeremiah 4:6-7, 14]. The “earth” per se is not in view.
In Jeremiah 4:20, by and through the use of two Hebrew words seen back in Genesis 1:2 — tohu wavohu [“without form and void”] — that which had happened to the land of Israel is likened to that which had previously happened to the entire earth. One had resulted from Israel’s sin [Jeremiah 4:20], the other from Satan’s sin [Genesis 1:2].
The earth had become “without form and void,” with a view to eventual restoration and regality; the land of Israel had become “without form and void,” with a view to eventual restoration and regality. [See Without Form and Void in this site.]
Then there is the matter of the land of Israel being seen at times as synonymous with the people of Israel [Ezekiel 14:11-13; Hosea 1:2]. One cannot be dealt with apart from the other. When the people were dispersed among the Gentiles, the land had to become desolate; when the people are one day restored [removed from the nations], the land will have to be restored as well [note the fertility seen in parts of this desolate land today, evidently because of the presence of some 6,000,000 Jews in the land].

[In short, anytime you find the words “earth” or “land” in English texts of the Old Testament, it would pay to check the context, for the word eretz can be understood and translated either way].

The same would be true of the word ge in the Greek New Testament. This word, as eretz in the Hebrew text, is also used for both “earth” and “land.”
For example, note the second beast in Revelation 13:11, who comes “up out of the earth.” Again, this is the way almost any English translation will read. But are the translations correct?
As seen from eretz in Jeremiah 4:23, it can be easily shown from the context that the word ge should be translated and understood as “land” in Revelation 13:11, not “earth.” Note that the first beast comes up out of the “sea” [Revelation 13:1]. The “sea,” in Scripture, is used in a dual metaphorical respect as a reference to the lands of the Gentile nations and to the place of death [cf. Exodus 14:21-31; Daniel 7:3; Jonah 1:12-2:10; Revelation 13:1; 17:1, 15; 21:1, 4].
In Revelation 13:1, the usage has to do with the nations, which could be any or all of the earth’s lands, except for one part, the land of Israel, the land that God covenanted to Abraham, Isaac, and Jacob. That land is never spoken of in connection with the “sea”; nor does the usage of “sea,” in this respect, ever encompass that land.
Thus, when the first beast arises from the “sea” [Revelation 13:1, which could encompass any of the lands occupied by the Gentile nations, though other Scripture narrows it down to the land of one nation (land covered by the ancient Assyrian kingdom; Daniel 8:8-9)], and the second beast arises from another part of the earth, another land [Revelation 13:11], one is left without an option. This man can only arise from the land of Israel, and the translators should have recognized this and translated the word ge accordingly.
In the same respect, note that the word ge has also been translated “earth” in the next two verses, when Israel and the land are centrally in view, very evident in Revelation 13:13ff.)

. . . your iniquity is taken away, and your sin purged. (Isaiah 6:7)

In Isaiah 6:5-8, exactly the same scene is depicted as set forth in the opening two chapters of the book — Israel seen in all her iniquity (cf. Isaiah 1:2-24; 6:5), cleansing for the nation occurs (cf. Isaiah 1:25-31; 6:6-7), then the nation is seen in the Messianic Era (cf. Isaiah 2:1-4; 6:8). This is the story presented over and over in Moses, the Psalms, and the Prophets.

This is the story presented in the book of Exodus, beginning with the Jewish people being persecuted while dwelling in a Gentile land. And the complete story is subsequently told in Exodus, the remaining three books of Moses, and Joshua — an account that takes the reader from the people of God being persecuted in a Gentile land to their dwelling in their own land within a theocracy.

It is the same story depicted time after time in repeated occurrences throughout the book of Judges. Time after time the same scene is repeated in this book. Israel is presented in a disobedient state, with Gentile nations subsequently being allowed to come in and subjugate the people. And this subjugation, with persecution following, occurred for a divine purpose.

This was God’s designed means to bring His people to repentance in order that He might send a deliverer and subsequently deal with them in relation to their calling and position as His firstborn son.

Then, a continuance through the Old Testament Scriptures (as in Isaiah 1; 2; 6) would show exactly this same thing throughout. And, accordingly, this is the way it is all brought to a conclusion at the end of the Old Testament, in the closing two chapters of Malachi (Malachi 3; 4).

In that respect, how would one expect the New Testament to open, continue, and close? It could only be the same way, for the New is simply an opening up, providing a further explanation, of that already seen in the Old.

The New Testament begins very near the end of the 2,000-year period that God has allotted to deal with Israel during Man’s Day. And the New Testament, in complete keeping with the subject matter seen in the Old, opens with a call for Israel’s repentance by the Deliverer Himself, with cleansing from sin and the kingdom in view. This is what the gospels are about, something seen throughout all four accounts.

The events of Calvary though — climaxing Israel’s rejection of the Deliverer and the proffered kingdom — wrought a change. God, at this point, so to speak, stopped the clock marking off time in the Jewish dispensation. He stopped it seven years short of the complete 2,000 years allotted for the dispensation, or seven years short of the complete 490 years of Daniel’s Seventy-Week prophecy, the closing 490 years of the complete 2,000 years (Daniel 9:24-27 See Daniel’s Seventy Weeks in this site).

Seven years yet remain in which God will deal with Israel relative to repentance, with cleansing and the kingdom in view. But during the time in which the clock remains stopped, with God having set Israel aside, He has brought into existence a completely separate 2,000-year dispensation in which He has sent His Holy Spirit into the world to call out a bride for His Son (the antitype of that seen in Genesis 24).

The Church, the new creation “in Christ,” from which the bride for God’s Son is being taken, was brought into existence in Acts 2. But the book of Acts relates centrally an account other than God dealing with the Church, forming, in a respect, a fifth gospel. Throughout this book, the offer of the kingdom is left open to Israel, conditioned, as previously seen in the four gospels, on the nation’s repentance (e.g., Acts 2:37-38; 7:51-60; 28:23-29).

The Church is seen throughout the book of Acts as the vessel that God used to continue the offer of the kingdom to Israel (from 33 A.D. to about 62 A.D.). It is not Acts though but the epistles that have to do with the Church (some were written during the Acts period). And though the things having to do with Israel — as previously seen throughout the Old Testament and the opening five books of the New Testament — are seen only sparingly in the epistles (e.g., Romans 1:16; 2:9-10; 9:11; 1 Corinthians 1:22), the Jewish nation, as seen in the book of Revelation, will appear back in the picture in all the nation’s fullness once God has completed His purpose for the present dispensation.

The opening four chapters of the book of Revelation (Revelation 1; 2; 3; 4), deal centrally with events immediately following the present dispensation — the removal of the Church (Revelation 1; 4 [1a, 4a]), the appearance of Christians before Christ’s judgment seat (Revelation 1; 2; 3 [1b]). Revelation 2; 3 also present a history of the Church during the present dispensation]), and subsequent events having to do with findings and determinations made at the judgment seat (Revelation 4b).

Revelation 5 has to do with the search for One worthy to break the seals of the seven-sealed scroll introduced in the chapter. This scroll contains the redemptive terms (judgments) for the forfeited inheritance (the heavens and the earth, occupied and controlled by Satan, to be occupied and controlled by God’s three firstborn Sons).

Then Revelation 6-19 deal with Israel and the nations, picking up where the Old Testament or the book of Acts in the New Testament left off. These chapters deal with the last seven years of the Jewish dispensation, during which time God will bring His people to the place of repentance.

That is centrally what the book of Revelation, beginning with Revelation 6, is about. God, through the severity of Gentile persecution existing in that day, will bring His people to the place where they will be left without a choice, other than to turn to the God of their fathers (cf. Matthew 24:15ff; Luke 21:20ff).

And, since that is what these chapters are about, it would indeed appear strange if Israel was not seen occupying a significant place in this respect throughout these chapters. In fact, such would be completely out of line with any and all previous Scripture (even the epistles, for Israel has not been permanently set aside; the nation has been set aside, until . . . [cf. Acts 15:14-18; Romans 11:25-26]).

Israel occupying center-stage and brought to the place of repentance through Gentile persecution/judgments though is exactly what is seen in these chapters in the book of Revelation. Revelation 6; 8; 9; 10 present all of the judgments of the seven-sealed scroll (with the vial judgments in Revelation 15; 16 being a further description of the trumpet judgments, under the seventh seal, Revelation 8; 9; 10). And these judgments occur throughout the Tribulation and extend into judgments surrounding Christ’s return following the Tribulation.

Then Israel is seen throughout Revelation 11-14 and Revelation 17-20 (into twenty), with Israel brought to the place of repentance, followed by cleansing, in Revelation 17-19 (the opening verses of 19), with a view to Gentile world power being destroyed (Revelation 19 [19b]) and the kingdom being ushered in (Revelation 20 [20a]).

The judgments in Revelation 6; 8; 9; 10, and Revelation 15; 16 are designed to bring Israel to the place of repentance. It is Israel in Revelation 11 to whom the two witnesses minister; it is Israel in Revelation 12 who is about to reign; it is Israel in Revelation 13 who is confronted by the beast and his false prophet; it is Israel in Revelation 7 and Revelation 14 that is seen bringing forth 144,000 evangels; it is Israel, seen as the harlot woman in Revelation 17; 18; 19 [the opening part of 19], who is brought to the place of repentance and cleansed; and it is Israel who will reign in Revelation 20 following the destruction of Gentile world power at the end of Revelation 19.

(For a more detailed exposition of the preceding, refer to the author’s books, The Time of the End, in this site, and The Time of Jacob's Trouble by Arlen Chitwood.
On the harlot woman in Revelation 17; 18; 19 [19a], proper exposition is not difficult at all if one compares Scripture with Scripture and recognizes that metaphors and symbolic language are being used extensively, not only in these three chapters but throughout the book as a whole. Though the latter has been generally recognized by expositors over the years, most have failed to compare Scripture with Scripture. And the results of attempts to identify the harlot apart from comparing Scripture with Scripture have, understandably, been quite varied — usually seen as a false religious system of some type, but sometimes seen as a governmental system.
And interpretation of the preceding nature is, in itself, tragic. Loose dealings of this type with Revelation 17; 18; 19 [19a] completely destroys the ending that God built into the last seven years of the Jewish dispensation as it is presented in the book of Revelation, an ending seen throughout the Old Testament and a number of places in the New Testament outside the book of Revelation.
To illustrate the point, note how simple the interpretation is regarding the harlot woman if one remains solely with Scripture, allowing Scripture to interpret itself.
In Revelation 17:18, the woman is clearly identified in so many words: “And the woman whom you saw is that great city . . . .”
The expression, “that great city [‘that’ or ‘the,’ the same word appears in the Greek text]” is used nine times in Revelation 11-18. In the first usage in Revelation 11:8, “the great city” is clearly a reference to Jerusalem [“. . . where also our Lord was crucified”].
Then, in Revelation 14:8 and Revelation 16:19 “that great city” is identified as Babylon, the same as the harlot woman in Revelation 17:5 [“. . . MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH”]. And one can know for certain that “Babylon,” with all its corruption, is being used as a metaphor for Jerusalem (cf. 1 Peter 5:13), for Babylon in all three verses is seen to be separate from the Gentile nations, something true only of the Jewish people.
Thus, the reference in all three verses can only be to Jerusalem, which, in turn, is a reference to the Jewish people [often seen in an inseparable respect to both their capital city and their land (Lamentations 1:5-8; Ezekiel 14:11, 13)]. In this respect, interpreting the metaphor being used, the opening part of Revelation 17:18 could read, “The woman whom you saw is Israel . . . .”
And the destruction of this harlot woman (Revelation 17:16-17; 19:1-3) has to do with the end of Israel’s harlotry, which has to do with cleansing following repentance, paving the way for the Messianic Era to be ushered in.
Again, note the simplicity of biblical interpretation if Scripture is allowed to interpret itself. And the preceding is only one of several ways that the harlot is clearly identified in these three chapters.)

. . . Here am I! Send me.” (Isaiah 6:8b)

A central reason God called Israel into existence was to be His witness to the nations. The Jewish people were to be the evangels, going forth to the nations with the message concerning the one true and living God (Isaiah 43:1-11).

A first fruit of the nation will be saved and go forth during the Tribulation, resulting in “a great multitude [converts among the nations] which no one could number” (Revelation 7:9ff; cf. Revelation 7:1-8; 14:1-5).

Then during the Millennium, with the conversion of the entire nation, the main harvest will follow. The entire nation will go forth bearing witness to the Gentile nations, relating the message of their Deliverer, the Great King-Priest who will be seated on David’s throne in their midst.

They will go forth in the antitype of Jonah who was delivered from the sea after two days, on the third day (cf. Jonah 1:17; Matthew 12:39-40; Luke 24:7, 21, 46). They, as well, will be delivered from that typified by the sea (the nations, and the place of death) after two days, on the third day (after 2,000 years, on the third 1,000-year period [Hosea 6:2]).

(The” sea,” as previously seen, 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; Daniel 7:3; Jonah 1:12-2:10; Revelation 13:1; 17:1, 15; 21:1, 4]. Both usages are seen in the book of Jonah, covering the complete history of the Jewish people.)

As Jonah, following his deliverance, went to the Gentiles with God’s message, resulting in the conversion of an entire city to which God had sent him, Israel, following the nation’s deliverance, will go to the Gentiles worldwide, resulting in the conversion of untold multitudes throughout the earth.

With the ministry of 144,000 Jews over three and one-half years resulting in “a great multitude which no one could number,” think what an entire nation going forth for 1,000 years will be able to accomplish!

And this is exactly what will occur in the coming day when a repentant and converted nation states,

“Here am I! Send me.”

Israel from Death to Life BOOK

Appendix

Israel, in the Land Today

The Beginning of God’s Promised Restoration?
Or, Is This Jewish Presence in the Land Something Else?

Because of continued Israeli disobedience extending over centuries of time, in the eighth and seventh centuries B.C., God, remaining true to His Word, uprooted the Jewish people from their land and drove them out among the nations (Leviticus 26:21ff; Deuteronomy 28:15ff), with the “Times of the Gentiles” then ensuing. And He drove them out among the nations for a purpose. It was there, among the nations, in subjection to the nations during the “Times of the Gentiles,” that God had decreed He would deal with His people relative to repentance, followed by restoration (Leviticus 26:40ff; 2 Chronicles 7:12ff).

In short, the disobedient Jewish people would be driven out among the nations and not be removed until they had repented. God drove them out among the nations to effect repentance by and through persecution at the hands of the nations, and He would not restore them to their land until His purpose for removing them had been realized.

With that being the case, how could remnants of Jews return at two periods in history? Following the seventy-year Babylonian captivity, three remnants, over time, returned to the land from Babylon (between 538 and 444 B.C., forming the nucleus for a remnant still there over four hundred years later when Christ was on earth); and the other has returned during modern times (forming the present nation of Israel, over 6,000,000 strong).

Since God drove His people out among the nations to effect repentance, why has God allowed these remnants to return prior to repentance?

The answer, in both instances, is evident: There had to be a remnant in the land in connection with Christ’s first coming, and there has to be a remnant in the land in connection with Christ’s second coming. But, just as the remnant in the land at Christ’s first coming was driven back out among the nations, so will it be with the remnant in the land in connection with Christ’s second coming.

The remnant presently in the land, though comprising some two-fifths of world Jewry and a recognized nation, is going to one day be uprooted and driven back out among the nations. They have to be, if for no other reason than the fact that they have to be in the place where God has decreed that He will deal with the Jewish people relative to repentance.

And, according to Scripture, this is exactly what will occur in the middle of the coming Tribulation when the man of sin, the beast, the Antichrist, breaks his covenant with Israel and seeks to destroy the nation from off the face of the earth (Matthew 24:15ff; Luke 21:20ff).

The nation of Israel, as we know it today, will cease to exist at this time as a recognized nation among nations. And God will then deal with all of the Jewish people out in Antichrist’s kingdom relative to repentance.

Jonah, a Type

This is set forth in type in the book of Jonah, relating the story of a disobedient Jewish prophet, running from the Lord, along with that which then occurred.

Jonah had been commanded to go to Nineveh, a Gentile city, and proclaim God’s message to those in that city. But Jonah, in disobedience, went in an opposite direction. He booked passage on board a ship headed west, to Tarshish (Jonah 1:1-3).

Once out on the Mediterranean Sea, a severe storm arose, one so intense that the ship and crew found themselves in danger of being destroyed. And the crew finding that a Jewish prophet, asleep in the hold of the ship, was responsible for the storm, did the only thing that could be done to save the ship and crew. They, at Jonah’s direction, cast him overboard, into the sea. And, with Jonah off the ship and in the sea, “the sea ceased from its raging” (Jonah 1:4-16).

Then, it was in the sea that God both protected Jonah from destruction and dealt with him relative to repentance. God prepared “a great fish” to swallow Jonah to protect him from destruction, and God then dealt with him relative to repentance while in “the belly of the fish.”

Repentance occurred after two days, with God then raising Jonah up on the third day and placing him back in the land of Israel (Jonah 1:17-2:10).

(Note how Scripture deals with the expression “three days and three nights,” found in Jonah 1:17 and referenced in Matthew 12:40. Scripture deals with the matter quite differently than man often does in his Western way of thinking. Scripture deals with the matter in the sense of any part of a day forming the whole of that day, along with the corresponding night period; and Scripture even references the expression found in Jonah 1:17 and Matthew 12:40 two other places in the Old Testament where the matter is clearly dealt with after this fashion [1 Samuel 30:1, 12-13; Esther 4:16-5:1; cf. Genesis 40:12-20; 42:17-18; 2 Chronicles 10:5, 12; Matthew 27:62-64].
Thus, Jonah had to be raised on the third day, as Christ not only had to be but was raised on the third day as well [Luke 24:7, 21, 46]. To be raised after a full three days and three nights [72 hrs.], within man’s Western way of thinking, could only be a resurrection no sooner than the fourth day within the way Scripture handles the matter.
Since Christ was raised on the first day of the week [our Sunday, on the Feast of First Fruits], the day of His crucifixion, from a biblical standpoint, cannot be open to question. The first day of the week was the third day from the sixth day of the previous week [our Friday]. “Friday” was the first day, “Saturday” the second day, and “Sunday” the third day. The matter is really that clear and simple if one allows Scripture to interpret itself.
Christ, as Jonah, was in the place of the dead “three days and three nights,” exactly in line with the way Scripture handles the matter in the Old Testament. And to handle the matter any other way [e.g., a Wednesday crucifixion, as some attempt to do, having Christ raised on the fifth day] is completely out of line with Scripture.
And not only is the preceding the case, but all these attempts to align Jonah 1:17 and Matthew 12:40 with our Western way of thinking destroys the septenary structure of Scripture. Dating from the crucifixion, all three of God’s firstborn Sons [Christ, Israel, and the Church following the adoption] are going to be raised up to live in God’s sight on the third day, the third 1,000-year period.)
The “sea” where Jonah was cast is used in Scripture in a metaphorical manner to signify the nations; and Jonah being on the “ship” instead of in the sea in the first part of this account could only be seen in the same symbolic manner to show Jonah in the land of Israel rather than out among the nations, i.e., as being on the ship was the only place removed from the sea, being in the land of Israel would be the only place removed from the nations.
Because of his disobedience, Jonah eventually found himself in the sea, which is where God dealt with him relative to repentance. Within the framework of that which the type is about — Jonah as a type of Israel — God could not deal with Jonah on board the ship. Jonah had to be cast into the sea before God could deal with him in the respect seen.
And this is where Israel has been for the past 2,600 years — in the sea, scattered among the nations (i.e., aside from remnants in the land), experiencing persecution at the hands of the nations, with God using the persecuting nations to ultimately bring Israel to the place of repentance.
The picture in Jonah though doesn’t cover the entire 2,600 years, just the last 2,000. The account forms a dual type of both Christ and Israel, with the “three days and three nights” taking one back only to the time of the crucifixion.
Thus, the account deals with the last 2,000 years of Man’s Day (two days, the present dispensation) and merges into the 1,000-year Lord’s Day (one day, the third day, the Messianic Era).

For two days (for 2,000 years, beginning with the crucifixion) Israel, as Jonah, is seen in a disobedient state, in the sea, scattered among the nations. But then comes the third day, the third 1,000-year period when a repentant Israeli nation will be removed from the Gentile nations, be placed back in the land, and takes God’s message to the Gentiles, exactly as seen in God’s dealings with Jonah in the type.

God’s Dealings with Israel
At Christ’s First Coming, Second Coming

At the time of Christ’s first coming, a remnant was in the land. And Christ dealt with this remnant relative to repentance while they were still in the land.

And this would seemingly be contrary to not only God having driven the Jewish people from their land in order to deal with them but the type as seen in the book of Jonah as well. As will be shown though, such is not the case at all. It couldn’t be the case, else God would be acting contrary to His Word.

In the same respect, since Christ dealt with the prior remnant in the land, could God not leave the present remnant in the land and deal with them relative to repentance while still in the land? And the answer to that could only be a resounding, “No!” There is a major, marked difference in conditions pertaining to the two remnants that would prevent such from occurring.

The remnant in the land when Christ came the first time was in the land under Gentile rule. Rome was the world power in that day, with the Jewish people in the land subjected to this power. Rome even had rulers in the land of Israel, ruling over the Jewish people.

The situation was similar to a number of instances seen in the book of Judges where the Jewish people, because of disobedience, time after time, found themselves under subjection to surrounding Gentile nations while still in the land. And this was, in turn, followed by repentance and God sending a deliverer.

That was the situation in Israel during Christ’s first coming, with the Deliverer sent, calling the Jewish people to repentance. In effect, with Israel subjected to the nations in the land — with the land under Gentile control as well, in keeping with that which is seen in the book of Judges — God could only have looked upon the matter in a similar sense to His people removed from their land and scattered among the nations.

Thus, because the Jewish people found themselves under Roman rule in their own land at Christ’s first coming, He could deal with them relative to repentance while in the land. Then, once they had rejected not only the offer but the re-offer during the period covered in the book of Acts, God allowed Titus with his Roman legions to come in, uproot His people, and scatter them throughout the nations, with the same end in view.

The situation today though is quite different. The remnant in the land today exists apart from Gentile rule. Thus, God cannot deal with them relative to repentance while still in the land, unless, of course, He brings Gentile powers into the land and subjugates his people (as 2,000 years ago when Rome ruled).

But, as previously seen, this is not what is going to happen. God is going to bring matters to pass in the only other way which He can and remain true to His Word.

God, remaining completely in line with His Word — whether in the type from Jonah or other related parts of His Word — is going to uproot His people from their land and scatter them among the nations. Only then can He deal with them relative to repentance.

The Israelites have returned to the land in an unrepentant and disbelieving state through a Zionist movement, not through God restoring His people in accord with His numerous promises, for such a restoration can occur only following repentance and belief. Israel today is as Jonah on board the ship, with the sea (the nations) raging, though the nations raging in complete fulfillment of Psalm 2:1ff will not be seen until the Tribulation.

The only recourse is as seen in Jonah. Israel must be driven back out among the nations, where God will protect them, deal with them, and bring them to the same place that He brought Jonah — repentance, belief, restored to the land, and then taking God’s message to the nations.

(As seen in the type, the sea raged as long as Jonah was on board the ship. “Jonah” was the catalyst. And once he had been cast overboard into the sea, where God could deal with him relative to repentance, the sea quit raging.
Israel in the land today, in the same disobedient and unrepentant state as Jonah, is the catalyst for the unrest seen among the surrounding nations. The Jewish people, as Jonah, must be removed from their land [from the ship] and placed back out among the nations [in the sea]. Only there, among the nations, exactly as in the type, will God deal with the Jewish people relative to repentance and restoration.
In the type, the sea quit raging once Jonah had been cast into the sea; and, in complete keeping with the type, one could only expect the turmoil among the nations to cease as well once Israel has been removed from her land and driven back out among these nations.
However, the opposite will seemingly occur, for the turmoil will continue, becoming even greater among the nations at this time. But, though Israel will still be the catalyst, the reason for this turmoil will be different. This continuing, greater turmoil will have to do with anti-Semitism of a nature unseen in the world up to this time.
And this anti-Semitism will be of such a severe nature that after 2,600 years of Gentile dominance and rule, the Jewish people will ultimately be left with no recourse other than to repent, calling upon the God of their fathers for deliverance.)

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Got Questions - Lordship Salvation

Verses referring to a birth (a bringing forth) “out of God,” or “from above,” are found in three New Testament books. This expression appears in John 1:13; 3:3-8, 1 Peter 1:3, 23, and 1 John 2:29; 3:9; 4:7; 5:1, 4, 18.

Contrary to popular interpretation, contextually, not a single reference in any one of the three books where the expression “born again [born from above]” or “born of God” is used has anything to do with an unsaved individual being eternally saved. Rather, every single reference, without exception, is set within a context having to do with the saved and concerns different facets of teaching surrounding the saving of the soul in relation to the proffered kingdom.

Brought Forth from Above BOOK
A Study about the necessity of Christians avail themselves of that which comes from above, from God.

ONLY Two Possibilities, with NO Middle Ground, from Above, OR from Below.
By Arlen Chitwood of Lamp Broadcast

Content:

BOOK COVER & FOREWORD

EXCEPT A MAN . . . (1)

EXCEPT A MAN . . . (2)

EXCEPT A MAN . . . (3)

APPENDIX I

APPENDIX II

APPENDIX III

BOOK COVER

The birth, “of God [lit., ‘out of God’]” (John 1:13), or “again [lit., ‘from above’]” (John 3:3, 7), is almost universally taught in Christendom as having to do with a birth experienced by unsaved individuals, occurring at the moment they believe on the Lord Jesus Christ and pass “from death to life.” That is, the Spirit breathing life into an unsaved individual, based on Christ’s past, finished work at Calvary, is looked upon as the birth “out of God,” “from above,” seen in these verses.

The problem is that this is NOT the manner in which the matter is introduced in John 1:13; NOR is this the manner in which the matter is continued in John 3:3, 7; NOR is this the manner in which the matter is seen in James, I Peter, and I John.

This is NOT to say that the Divine work surrounding an unsaved individual believing on the Lord Jesus Christ and being saved is NOT to be viewed in the same manner, i.e., as being brought forth “out of God,” “from above.” Rather, it is to say that the verses being used (John 1:13; 3:3, 7; James 1:18; I Peter 1:3, 23; I John 2:29; 3:9; 4:7; 5:1, 4, 18) do NOT refer to this initial work of God through the Spirit. Instead, they refer to subsequent works of God through the Spirit — subsequent works (pl.) because that connected with the bringing forth “out of God” is not the same in each instance.

The work surrounding an unsaved individual, “dead in trespasses and sins,” passing “from death to life,” can ONLY be a divine bringing forth “out of God,” “from above.” However, Scripture NEVER uses the type terminology seen in the referenced verses from John’s gospel, his first epistle, James, and I Peter relative to this divine work, unless possibly a verse such as Isaiah 66:8 would be referring to this facet of Israel’s future acceptance of Christ.

There can be NO divine work performed among man (either saved or unsaved man) apart from this work occurring “out of God,” “from above.” Such would be impossible.

And, in this respect, the verses from John’s gospel, his first epistle, James, and I Peter do describe the source of the work of salvation by grace (for it is the same, it has to be — i.e., out of God, from above), though these verses do NOT pertain to this work per se.

FOREWORD

Erroneously relating these verses to the unsaved and eternal salvation in any one of the three books where this expression is found is a misinterpretation of Scripture; and this misinterpretation is the same as that made elsewhere in Scripture by those advocating Lordship Salvation**, i.e., taking verses that have to do with issues surrounding the salvation of the soul, removing them from their contexts, and applying them to salvation by grace.

And removing verses from their contextual settings and misapplying them in this manner should not be taken lightly, for this not only results in doing away with that dealt with by the specific verses and contexts, but it also often results in a corruption of the simple message of the gospel of grace.

In these particular verses however, misusing that which is stated in the different texts would not really affect biblical teachings surrounding salvation by grace, for salvation by grace, of necessity, occurs through exactly the same means seen in these verses.

When an unsaved individual is saved through faith in Christ, that person is “born again [born from above]”; that person is brought forth out of God. It would be impossible for an individual to be saved in any other manner, for nothing within the scope of a divine work on man’s behalf can be brought to pass any other way. Any divine work on behalf of an individual, whether saved or unsaved, has to be a work from above, out of God (note, for example, a divine work of this nature, expressed after another fashion, in verses such as Romans 12:2; 2 Corinthians 3:18; Colossians 3:10).

While it would be biblically correct to say that an unsaved person passing “from death to life” (being eternally saved) has been born from above, brought forth out of God, this is not the terminology used in Scripture relative to one’s eternal salvation. And relating the verses where these expressions are used to the unsaved and eternal salvation, though the terminology would be correct, could be done only by removing these verses from their respective contexts; and, as previously noted, this would result in missing the interpretation that the Spirit of God originally intended.

For this reason, these particular verses should not be used with respect to eternal salvation by grace through faith. Rather, these verses should always be understood and dealt with in the light of their respective texts and contexts.

And, if the latter is done, many existing interpretative problems surrounding these verses will cease to exist, for these interpretative problems exist mainly because of the erroneous manner in which these verses are almost universally interpreted and understood.

And possibly the major interpretative problem in this realm exists through seeking to understand sin in the life of a believer by that which is stated in 1 John 3:9; 5:18 (where the expression, “born of God,” brought forth out of God, is used) in the light of that previously stated in 1 John 1:8-10.

But, contextually, exactly the same thing is being taught and dealt with about sin in the life of a believer in all three places. John deals with sin in the life of a believer from one perspective in the first chapter (1 John 1) and another in the third and fifth chapters (1 John 3 and 1 John 5).

The whole of the matter is exactly the same in all three places. But to properly understand the verses in chapters three and five in the light of those verses in chapter one, a person must understand what is meant in 1 John 3:9; 5:18 by the expression, “born of God,” brought forth out of God.

This is the key; this is fundamental and primary. And this key is what is discussed throughout the pages of this book.

In the third and fifth chapters, John simply provides additional commentary for that introduced in the first chapter; and he provides this additional commentary through a means seen so often throughout Scripture. John does this by viewing the same thing from another perspective. He simply provides a different facet of the same truth.

**See following 'Lordship Salvation' defined commentaries:

Wikipedia - Lordship Salvation Controversy

EXCEPT A MAN . . . (1)

There was a man of the Pharisees named Nicodemus, a ruler of the Jews.
This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.”
Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again [born from above], he cannot see the kingdom of God.” (John 3:1-3)
[See John 3:1-3 KJV where "Except a man be" is used instead of "unless one is"]

The birth from above is introduced in John’s gospel in the first chapter (John 1:11-13) and is expanded upon and dealt with more fully in the third chapter (John 3:3-8).

In John 1 this birth is seen having to do with individuals being brought forth completely apart from anything connected with man, through a work connected solely and completely with God:

. . . not of [out of] blood, nor of [out of] the will of the flesh, nor of [out of] the will of man, but of [out of] God. (John 1:13)

And this divine work, textually, has to do with those to whom Christ came 2,000 years ago — the Jewish people. Through receiving the Christ, believing, the Jewish people were given the “right to become children of God” (John 1:12).

Then in John 3 the word, “again [Lit: from above],” is used relative to this birth, with the subject matter being signs, and the proffered kingdom (John 3:1-3). And, again, the Jewish people are in view.

Nicodemus, a Pharisee, a teacher among the Jewish people, had come to Jesus “by night.” Nicodemus referenced the signs being performed, acknowledging that he and others (apparently other religious leaders) knew that the One performing these signs in the presence of the people could only be “a teacher come from God.”

In His response, Jesus remained completely within the scope of the subject at hand, though He moved beyond the thought of signs and dealt with the heart of the matter. Jesus immediately dealt with the necessity of the birth from above (previously introduced as a birth out of God [John 1:13]) — an absolute necessity if an individual were to “see” that to which the signs pointed, the kingdom of God.

During Moses and Joshua’s day, and during Elijah and Elisha’s day, signs had been manifested in the presence of the Jewish people in connection with the Old Testament theocracy. In this respect, drawing from the Old Testament Scriptures, a manifestation of signs surrounding Christ’s first coming, of necessity, could only have had to do with the proffered kingdom.

Nicodemus’ query and Jesus’ response emanated from a background and setting of this nature. Though Nicodemus may have understood the reason for signs and that which they portended, he didn’t understand what Jesus meant when He called attention to the birth from above as a necessity for seeing the kingdom. His thoughts shifted from that of “signs” to Jesus’ statement concerning the birth from above (John 3:3-4), and Jesus then went on to explain the matter (John 3:5ff).

(“Seeing” the kingdom in John 3:3 should not be understood as something different from “entering” the kingdom in John 3:5. Though two different Greek words are used, the same word translated “see” in John 3:3 [horao] is used farther down in the same chapter [John 3:36] in a synonymous sense to “enter” — i.e., not seeing life in John 3:36 can only, textually, be viewed as synonymous with not entering into life [cf. Matthew 5:20; 7:21; 19:17]. In this respect, John 3:5ff simply forms commentary for that which had previously been stated in John 3:3.)

Thus, this birth in John’s gospel is seen as a birth out of God (John 1:13) and/or a birth from above (John 3:3, 7). And this is in perfect keeping with the manner in which this birth is seen in all of the other New Testament passages where it is referenced — 1 Peter 1:3, 23 and 1 John 2:29; 3:9; 4:7; 5:1, 4, 18.

In John 3:3, 7, the wording in the Greek text relating to this birth is different than it is in 1 Peter 1:3, 23 (two words are used in John, and a compound word is used in 1 Peter), but the English translation in both instances should be the same — born from above. Then, in 1 John, the translation throughout is seen to be the same as in John 1:13 — a birth, a bringing forth, out of God.

(Gennao, the Greek word for “begotten” or “bringing forth,” is used throughout the references in John, 1 Peter, and 1 John.
In John 3:3, 7, the word gennao appears with another Greek word, anothen, which means “from above.” Though anothen could be understood and translated “again,” this translation would not really follow the manner in which this birth had previously been introduced in John 1:13 [a birth out of God]. Thus, understanding anothen in its primary sense — “from above” [cf. John 3:31; 19:11] — forms a more natural flow of thought from that previously seen in the first chapter.
Then, in 1 Peter 1:3, 23, gennao appears in a compound form, anagennao. The preposition ana, which has the primary meaning of “up,” has been prefixed to the word. And though the preposition prefixed to the word in both verses is usually translated “again” in English translations [an acceptable and correct understanding and translation of the word in many instances], this would not really be in keeping with either the primary meaning of the preposition or the manner in which this birth [a bringing forth] is expressed in both John’s gospel [“out of God” and “from above”] and his first epistle, 1 John [“out of God”].
The correct understanding and translation of anagennao in 1 Peter 1:3, 23 should be the same as that seen through the use of gennao and anothen together in John 3:3, 7 — born from above, a birth or a bringing forth that is introduced in John’s gospel and continued in his first epistle as being out of God.)

Out of God, from Above

The birth “out of God” (John 1:13) or “from above” (John 3:3, 7) is almost universally taught in Christendom as having to do with a birth experienced by unsaved individuals, occurring at the moment they believe on the Lord Jesus Christ and pass “from death to life.” That is, the Spirit breathing life into an unsaved individual, based on Christ’s finished work at Calvary, is looked upon as the birth “out of God,” “from above,” seen in these verses.

The problem is that this is not the manner in which the matter is introduced in John 1:13; nor is this the manner in which the matter is continued in John 3:3, 7; nor is this the manner in which the matter is seen in either 1 Peter or 1 John.

This is not to say that the divine work surrounding an unsaved individual believing on the Lord Jesus Christ and being saved is not to be viewed in the same manner, i.e., as being brought forth “out of God,” “from above.” Rather, it is to say that the verses being used (John 1:13; 3:3, 7; 1 Peter 1:3, 23; 1 John 2:29; 3:9; 4:7; 5:1, 4, 18) don't refer to this initial work of God through the Spirit. Instead, they refer to subsequent works of God through the Spirit — subsequent works (pl.) because that connected with the bringing forth “out of God” is not the same in each instance.

The work surrounding an unsaved individual, “dead in trespasses and sins,” passing “from death to life,” can only be a divine bringing forth “out of God,” “from above.” However, Scripture never uses the type terminology seen in the referenced verses from John’s gospel, 1 John, and 1 Peter relative to this divine work, unless possibly a verse such as Isaiah 66:8 would be referring to this facet of Israel’s future acceptance of Christ.

There can be no Divine work performed among man (either saved or unsaved man) apart from this work occurring “out of God,” “from above.” Such would be impossible. And, in this respect, the verses from John’s gospel, 1 John, and 1 Peter do describe the source of the work of salvation by grace (for it is the same, it has to be — i.e., out of God, from above), though these verses do not pertain to this work per se.

The problem, as previously noted, is that Christians have been quick to remove these verses from their respective contexts and misapply them, making these verses deal with something that the verses do not deal with at all. And, through so doing, that work of God that the Spirit intended, as He moved men to pen these verses, is done away with.

The remainder of this chapter will show, in all places where the birth from above is referenced (John, 1 Peter, 1 John), why the verses dealing with this subject must be looked upon as pertaining to different facets of God’s work among the saved, not to one facet of His work among the unsaved.

The Gospel of John

When Christ came to Israel the first time, He came to a people capable of spiritual perception and discernment, else He could not have appeared on the scene calling for the nation’s repentance and proclaiming the kingdom as being “at hand.” Christ came to a disobedient nation, though to a saved generation of Jews, to a nation that had been sacrificing and availing itself of the blood of the paschal lambs year by year. Christ was born King in the nation’s midst, presenting Himself as the God-sent Deliverer in this respect — deliverance from the consequences of centuries of disobedience (Leviticus 26:14-39; Deuteronomy 28:15-67).

Israel’s spiritual condition and position at this time was that of a son being chastened because of disobedience (cf. Zechariah 1:14-15). Or, to place the matter within another frame of reference, it was that of God dealing with an adulterous wife who had been caught up in harlotry among the nations (cf. Jeremiah 3:1-3).

And, viewing the matter from either vantage point, it is evident that the whole of Christ’s message to Israel had to do with things beyond the thought of eternal salvation. His message had to do with deliverance relative to the nation’s condition, position, and the kingdom being proclaimed. And deliverance effected through receiving the Christ, believing, for the Jews at this time (whether in the offer of the kingdom preceding the events of Calvary or the re-offer following) must be understood accordingly.

(For more detailed information along these lines, refer to From Acts to the Epistles BOOK, particularly the first four chapters.)

Those Jews receiving the Christ at His first coming in John 1:12-13, through believing on His name, were said to be “born of God [brought forth out of God]” and given the right to become “the children of God.” And, as previously noted, such an act centered around deliverance with the kingdom in view, not eternal salvation.

These were Jews, part of a nation that comprised God’s firstborn son (Exodus 4:22-23), though a disobedient son, being given the right to become ”children of God” through receiving the Christ and being brought forth out of God. And acceptance, belief on the part of the people, could only have had to do with the manner in which Christ presented Himself to the Jewish people (a regal manner), along with the message being proclaimed (the kingdom being “at hand”).

It may at first sound strange to take one who is already a son and view him as a child, but not so. This is exactly the manner in which it had to occur in Israel then or must occur in Christendom today.

Israel had been called out of Egypt under Moses as God’s firstborn son to rule at the head of the nations, with the nations being blessed through Israel. And this entire thought must be carried over into the deliverance that Christ was offering Israel as the One greater than Moses. God’s firstborn son was again being called forth for exactly the same purpose. But at this time, unlike during Moses’ day, a disobedient son was being dealt with.

The matter can be clarified through referencing two passages of Scripture — John 8:31-44 and Hebrews 12:5-8.

In the former passage (John 8:31-44), Jews rejecting the Christ were looked upon as children of the Devil (John 8:37-44). And Jews receiving the Christ, according to John 1:12-13, had been removed from this position and given the right to become the children of God.

In the latter passage (Hebrews 12:5-8), sons are seen being trained from the vantage point of a child. The Greek word translated “chastening,” and “chastens,” in this section has to do with child-training. The passage deals with sons presently being child-trained, with a view to Christ one day bringing “many sons to glory” with Him (Hebrews 2:10), or, as stated in Romans 8:19, a “revealing of the sons of God.”

(For additional information on the child-training of sons, refer to the author’s book, in this website, Ch. 3, God’s Firstborn Sons BOOK.)

John 1:12-13 had to do with God taking His disobedient sons (individuals within the nation forming His firstborn son), performing an act similar to that seen in Colossians 1:13 (causing them to change sides with respect to two kingdoms), and then child-training His sons with a view to that which sonship implies — rulership.

And Jesus’ discourse to Nicodemus involved exactly the same thing. It was simply a continuation and expansion of another facet of that which began to be developed earlier in the account. Being brought forth from above in this passage, described as out of God in the previous passage, had to do with being brought forth “out of water and Spirit” (literal rendering from the Greek text).

In the type having to do with the Israelites under Moses, this could only have drawn from the experiences of the Israelites during the Red Sea passage and beyond. It could only have pointed to that seen on the eastern banks and beyond — resurrection life (removed from the place of death [from the waters of the Sea]), with God, through His Spirit, then leading them away from Egypt and the Sea toward another land.

(For additional information on John 3:5 and the typology of the Red Sea passage, refer to EXCEPT A MAN . . . (2) following. Also refer to the author’s book, Bible One - Arlen Chitwood's Search for the Bride, Ch. 6.)

John 1:11-13 deals with the child-training of disobedient sons, and John 3:3-8 deals with particulars surrounding this child-training. A deliverance of saved individuals, a deliverance with regality in view, is seen throughout.

I Peter

God bringing individuals forth in 1 Peter 1:3, 23 has to do with additional commentary on that seen in John 3:3-8. But, rather than the message being drawn from events surrounding the offer of the kingdom to Israel and having to do with a re-offer of the kingdom to Israel (as in John’s gospel), the message in 1 Peter is directed to the one to whom the kingdom of the heavens was offered after it had been taken from Israel (cf. Matthew 21:33-45; 1 Peter 2:9-10).

The message in 1 Peter is seen directed to the one new man “in Christ,” to Christians. And it is a simple matter to see in both verses in 1 Peter (1 Peter 1:3, 23) that the birth from above — being brought forth from above, out of God — has to do with saved individuals, not with the unsaved.

1 Peter 1:3 should literally read:

Blessed be the God and Father of our Lord Jesus Christ, who, according to His abundant mercy, hath begotten us from above with respect to a living hope, through the resurrection of Jesus Christ out of the dead.

Being brought forth from above in this verse is with respect to a living hope, made possible through the resurrection of Jesus Christ from among the dead. Christians have been saved for a purpose, and that purpose is seen in the entirety of this verse, along with the verses that follow (1 Peter 1:4ff). That is to say, Christians have been saved (a past bringing forth from above) with a view to their being brought forth from above (present aspect of salvation), which has to do with a living hope, a hope made possible through Christ’s resurrection. And this hope has to do with an incorruptible inheritance inseparably connected with the saving of the soul (1 Peter 1:4-10).

The salvation presently possessed by every Christian has to do with Christ’s death. It has to do with death and shed blood. This is the unchangeable manner in which matters were set forth in Genesis, beginning with Genesis 3. This is why Paul, when first going to Corinth and dealing centrally with unsaved individuals, proclaimed one message alone — “Jesus Christ, and Him crucified” (1 Corinthians 2:1-2).

The gospel of grace involves death and shed blood. Then, burial and resurrection form continuing parts of the overall gospel message and have to do with present and future aspects of salvation. Seen within the type beginning in Exodus 12, death and shed blood would have to do with that involved in the slaying of the paschal lambs and the proper application of the blood. The death of the firstborn, with God being satisfied, occurred at this point. But burial and resurrection are seen at points beyond — at the Red Sea passage, and on the eastern banks of the Sea.

Being brought forth from above in 1 Peter 1:3 has to do with resurrection, not with death and shed blood. It has to do with realizing a living hope through the resurrection of Jesus Christ from among the dead. Thus, it can only have to do with present and future aspects of salvation, not with the past aspect.

A different facet of the same thing is seen in 1 Peter 1:23. The begetting from above is accomplished “through the living and abiding Word of God” (1 Peter 1:23 NASB). And it is plain from continuing verses (1 Peter 1:24-25) that verse twenty-three is referring to the written Word, which is “quick [alive], and powerful, and sharper than any twoedged sword . . . .” (Hebrews 4:12a).

The picture in 1 Peter 1:23 is that of the metamorphosis (cf. Romans 12:1-2; Colossians 3:10) — the indwelling Spirit taking the implanted** Word and effecting spiritual growth from immaturity to maturity (James 1:21). This work of the Spirit is spoken of in 1 Peter 1:23 as something brought forth from above (out of God); and this can be experienced only by the saved, for (1) the person must first possess spiritual life, and (2) the saving of the soul is in view (1 Peter 1:3-9).

(**Implanted Word: The word “implanted” has to do simply with that which is placed on the inside. This Word is to be firmly fixed within a person’s mind, within his thinking process. The channel, as we have seen, is the ear. According to Romans 10:17, “. . . faith comes by [‘out of’] hearing, and hearing by [‘through’] the Word of God.” The Word is to flow through unobstructed auditory canals into a saved human spirit, for a revealed purpose.

Once the Word has been received in this manner, the indwelling Holy Spirit can then perform a work in the individual. As all hindrances (all impurities) are set aside and the spiritual man is allowed to exert full control, the Holy Spirit, using “the implanted Word,” can then effect spiritual growth. And, as this process continues over time, spiritual growth of this nature will lead from immaturity to maturity.

For additional information on the implanted Word and the metamorphosis, refer to the author’s book,
Salvation of the Soul, Chs. 3 and 4, and for the metamorphosis only, The Metamorphosis follows next.)

1 John

Individuals being brought forth out of God in 1 John 2:29; 3:9; 4:7; 5:1, 4, 18 has to do with additional commentary on that seen in both John 1:11-13 and John 3:3-8, along with being perfectly in line with that seen in 1 Peter 1:3, 23.

First John though is slightly different than 1 Peter. Though it is evident that 1 John was written to Christians (as 1 Peter), the book was also evidently written for the same purpose as John’s gospel. The structure of 1 John runs parallel with parts of John’s gospel, particularly the opening three chapters of the gospel, along with the stated purpose in chapter twenty (John 20:30-31).

Note that John began his epistle as he had begun his gospel — taking the reader all the way back to the beginning (cf. John 1:1; 1 John 1:1). Then, after dealing with matters in this respect, along with singling out Christ and pointing to His true identity (exactly as seen in the gospel account), John immediately places matters within the confines of the typology of the tabernacle. He calls attention to sin, confession of sin, and forgiveness of sin.

Though it is not dealt with in so many words, there appears to be an allusion and call to Israel in this respect (paralleling the call for “repentance” in the gospel accounts). The Jewish people had sinned, but forgiveness could be forthcoming, if . . . . And this allusion and call to Israel continues at places throughout the epistle in matters related to being brought forth out of God.

Note, for example, that being brought forth out of God in 1 John 5:1-5 is identical to that seen in John 1:11-13; 20:30-31. In both places, being brought forth out of God has to do with believing that “Jesus is the Christ,” “the Son of God.”

This is exactly what the Jewish people were expected to believe in both the offer and re-offer of the kingdom. Both the words “Christ” and “Son,” textually, have regal implications — the Christ (the Messiah, the One who was to rule and reign); and the Son (“Sonship“ implying rulership, for only Sons can rule in God’s kingdom). This was the One to whom God would one day give the scepter and place on His “holy hill of Zion” (Psalm 2:6-7; Daniel 7:13-14; Revelation 11:15).

The signs in John’s gospel were given to effect belief among the Jewish people that Jesus was the Christ, God’s Son, who would one day take the scepter and reign. This is seen connected with being brought forth out of God in John 1:11-13, and this is seen exactly the same way in 1 John 5:1-5.

In the preceding respect, 1 John, undoubtedly written during the time of the re-offer of the kingdom to Israel (as John’s gospel), would have to be viewed much like Romans 1:16 (cf. Romans 2:5-16) — “for the Jew first and also for the Greek.”

Being brought forth out of God in 1 John (mentioned ten times in six verses [1 John 2:29; 3:9 (twice); 1 John 4:7; 5:1 (three times); 1 John 5:4; 5:18 (twice)]) has to do with exactly the same thing as seen in John’s gospel (John 1:11-13, 3:3-8) or 1 Peter (1 Peter 1:3, 23). It has to do with works of the Spirit among the saved (which are not necessarily identical in each instance), connected with a child-training of sons.

For example, note that being brought forth in this manner has to do with believing the truth about Jesus being the Christ, God’s Son, in John 1:11-13 and 1 John 5:1, 5; and in John 3:5; 1 Peter 1:3, 23, and most of the references in 1 John, the thought of being brought forth in this manner has to do with maturity in the faith.

Within the scope of being brought forth out of God in 1 John, only that which is of God will manifest itself.

This will explain why mainly perfect tenses are used in the Greek text throughout 1 John, pointing to a past, completed action, existing during present time in a finished state (eight of the ten usages in I John are in the perfect tense, as well as John 3:6, 8 and 1 Peter 1:23) — a tense structure showing present action among believers surrounding that which is out of God, based on a past divine work.

Also, this will explain why sin cannot exist within the scope of that brought forth out of God in 1 John 3:6, 9; 5:18. Anything connected with the world, the flesh, and the Devil must exist outside the scope of that brought forth out of God. And, conversely, things such as abiding in Him, keeping His commandments, and love must exist within the scope of that brought forth out of God.

The whole of the matter is really that simple and easy to understand.

EXCEPT A MAN . . . (2)

There was a man of the Pharisees named Nicodemus, a ruler of the Jews.
This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.”
Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again [born from above], he cannot see the kingdom of God.” (John 3:1-3)
[See John 3:1-3 KJV where "Except a man be" is used instead of "unless one is"]

John introduces a bringing forth out of God (John 1:13), a birth [a bringing forth] from above (John 3:3-8), in the opening part of his gospel. And the context surrounding John’s introduction is in relation to the Jewish people, signs, and the proffered kingdom (John 1:11-12; 3:2-3).

John then calls attention to the same thing — a bringing forth out of God — ten times in his first epistle (1 John 2:29; 3:9 [three times]; 1 John 4:7; 5:1 [four times]; 1 John 5:4; 5:18 [three times]). And from the subject matter of 1 John and the context surrounding these ten usages of the expression, it appears quite evident that the message surrounding the matter is simply a continuation of that introduced in his gospel (to the Jew only during the original offer of the kingdom [when the recorded events occurred (Matthew 10:5-6; 15:24)], and to the Jew first during the re-offer [when both the gospel and first epistle, because of their subject matter, were undoubtedly written (Romans 1:16; 2:9-10)]). But, during the re-offer, as seen in the referenced verses from Romans, the message was “also to the Greek [also to the Gentile].”

Then, the matter in 1 Peter 1:3, 23, contextually, has to do with Christians, with those taken from both the Jews and the Gentiles. It has to do with the “one new man,” a new creation “in Christ,” where the distinction between Jew and Gentile does not, it cannot, exist (Ephesians 2:11-15; 3:1-6; cf. Galatians 3:26-29).

From a contextual standpoint, whether dealing with being brought forth from above, out of God, from John’s gospel, his first epistle, or 1 Peter, it would be very forced and unnatural to view any of these texts as referring to an unsaved person believing on the Lord Jesus Christ and passing “from death to life.” Though this is what Bible students and teachers invariably do, such should never be the case. The various contexts simply will not allow this type interpretation of any one of these passages.

And though a bringing forth from above, out of God, is what occurs when an individual is saved (it has to occur, else salvation could not be effected, for salvation is brought to pass entirely through divine intervention), the texts in these three books should not be used in this manner. Salvation by grace is simply not the subject at hand.

Though using these verses relative to salvation by grace may result in positive end results (i.e., result in individuals being saved), there is a negative consequence that cannot be ignored. Using these verses in this erroneous manner will do away with the exact teaching that the Spirit intended when He moved John and Peter to pen the various things that they recorded. This type of use of these verses will do away with the thought of saved individuals being brought forth out of God relative to a revealed goal — the kingdom (for the Jew only during the time of the offer of the kingdom, for the Jew first and also the Gentile during the time of the re-offer of the kingdom [Christians referenced by “Gentile”], and for Christians alone since that time).

Offer, Re-offer of the Kingdom

In verses such as Romans 1:16; 2:9-10; 10:12 (cf. Galatians 2:2; Ephesians 3:6; Colossians 1:27) — referring to both the Jews and the Gentiles — a distinction was made between two groups of saved individuals during the time when the kingdom of the heavens was being re-offered to Israel (from 33 A.D. to about 62 A.D.). A distinction, using terminology of this nature relative to the saved — Jew and Gentile — was necessary at that time, for the generation of saved Jews living both preceding and following Calvary was still alive and was being reckoned with on the basis of the kingdom (the same generation of Jews that had rejected and crucified their King [cf. Matthew 2:2; John 19:14-19]).

However, such would not be the case following this time. Rather, following the close of the re-offer of the kingdom to Israel, referring to saved Jews and Gentiles in this manner would be out of place.

And the reason is evident. During the time of the re-offer of the kingdom to Israel, as previously stated, God dealt with a generation of Jews whose origin preceded Calvary — a saved generation of Jews, else there could have been no offer or subsequent re-offer of the kingdom.

However, the re-offer of the kingdom could continue only as long as this generation of Jews remained alive and on the scene. But once this generation began to be replaced by a new generation, whose origin followed Calvary, the re-offer of the kingdom could not be continued. A saved generation of Jews, to whom the offer could be extended, no longer existed, necessitating a close to the re-offer of the kingdom.

Those comprising the previous generation would have availed themselves of the blood of the slain paschal lambs preceding Calvary, and their rejection of the Christ as the nation’s King could not have done away with that which had previously occurred. It could not have done away with a previous vicarious death of the firstborn, which God could only have clearly recognized, as He had previously done during Moses’ day (Exodus 12:1-13).

To think otherwise and say or infer that the events of Calvary could have done away with the previous vicarious death for those comprising that generation would be to open the door for the same thing to have occurred with all previous generations, taking the matter all the way back to Moses, with Moses himself being included.

However, any generation of Jews born following Calvary (from the first century until today) could only fulfill God’s requirement pertaining to the necessity of the death of the firstborn through death and shed blood, as seen in Exodus 12, one way.

The Paschal Lamb had been slain, the One foreshadowed by all the paschal lambs slain from Moses to Christ. This part of the Passover had been fulfilled. Thus, following the time of Christ’s death, God no longer recognized a continued slaying of paschal lambs. And, following this time, for anyone (Jew or Gentile, no distinction existed) to realize a vicarious death of the firstborn, to be saved, that person had to avail himself/herself of the blood of the Paschal Lamb who had died in their place. That person had to believe on the Lord Jesus Christ.

Accordingly, following the time of the re-offer of the kingdom to Israel, the expression “Christian,” those comprising “the Church of God,” would be the proper expression used relative to the saved. Following this time, “Jew” and/or “Gentile” would refer to the unsaved rather than, as in certain previous times, to two groups of saved individuals.

(Note though that the same distinction and terminology used following the close of the re-offer of the kingdom to Israel was also used during the time of the re-offer [Acts 11:26; 1 Corinthians 10:32].
But, during this time, because those to whom the offer was being extended [saved Jews, comprising the nation at large] were not part of the Church of God, the distinction and terminology as seen in Romans 1:16 had to exist as well.)

John’s Gospel

John’s gospel is where the matter of being brought forth from above, out of God, is introduced, in so many words, in the New Testament. John though doesn’t introduce something new in Scripture. He simply uses different terminology to describe something that should have been well-known by the Jewish people, for a bringing forth from above, a bringing forth out of God is seen over and over throughout not only Israel’s history but Scripture as a whole.

And an expected understanding of this truth from Scripture would have been particularly true for Israel’s religious leaders. This is why Nicodemus in John 3:1ff would have been expected to immediately recognize that to which Christ referred (cf. John 7:45-52), which accounts for Christ’s sharp rebuke when he failed to do so.

The truth of the matter concerning exactly what is involved becomes increasingly evident as one studies and understands the Old Testament Scriptures to which Jesus alluded in His conversation with Nicodemus. And, in line with Jesus’ rebuke of Nicodemus, a person could only expect to find matters set forth in this manner — a bringing forth from above, out of God — not only at the outset of Scripture but continuing throughout, which is exactly what is found in the Old Testament.

This is the way Scripture begins, establishing an unchangeable pattern for the manner in which it must, and does, continue.

Note how this is seen in the opening thirty-four verses of Genesis:

1) Genesis 1:1-2:3

This opening section of Scripture forms a skeletal framework that sets forth, at the beginning, a pattern that all subsequent Scripture must follow, a foundational framework upon which the whole of subsequent Scripture rests. God set forth, at the beginning of His Word, in skeletal form, that which He was about to open up and reveal concerning His plans and purposes for man and the earth. The remainder of Scripture is simply commentary, providing all the sinews, flesh, and skin to cover the skeletal, foundational framework set forth at the beginning.

The opening thirty-four verses of Genesis reveal:

a) A Creation (Gen. 1:1)
b) A Ruin of the Creation (Gen. 1:2a)
c) A Restoration of the Ruined Creation, occurring over six days time (with the creation of man occurring on the sixth day, following the completion of God’s restorative work [Gen. 1:2-31{2b}]).
d) A Seventh Day of Rest (Gen. 2:1-3)

Genesis 2 deals with details, commentary, surrounding man from Genesis 1; and the first part of Genesis 3 deals with the ruin of the new creation (man’s fall, his ruin). Then, the remainder of Scripture covers God’s work restoring the ruined creation over six days, 6,000 years, with a view to the seventh day, a seventh 1,000-year period.

The pattern concerning how God restores a ruined creation has been forever set at the beginning, in the opening thirty-four verses of Scripture. God worked six days to restore a ruined creation, and He then rested the seventh day. And this set pattern, the set method — set perfectly at the beginning — of necessity, must be followed in any subsequent ruin of a creation as it would pertain to the earth or to man.

And, as Scripture reveals, a subsequent ruin occurred almost 6,000 years ago. And, as Scripture also reveals, God began a restorative work at that time, a work following the established pattern, covering six days, 6,000 years (cf. 2 Peter 1:15-18; 3:3-8). Then, once this latter restorative work has been completed, exactly the same thing will occur as seen in Genesis 2:1-3. There will be a seventh day of rest, a concluding 1,000-year day — the prophesied, long-awaited Messianic Era.

During the six days in the restoration of the ruined material creation in Genesis 1, the first thing seen is the movement of the Spirit (Genesis 1:2b). Then, beyond that, each day of God’s restorative work, from the first day, continuing through the sixth day, begins exactly the same way — “And God said . . . .” (Genesis 1:3, 6, 9, 14, 20, 24).

The movement of the Spirit, seen at the beginning of God’s restorative work on the first day, can only be understood as continuing throughout the six days — seen moving when God began His work on the first day and continuing to move throughout God’s work during the six days, with matters in this respect brought to a climax at the time God breathed into man “the breath of life” (Genesis 2:7).

Though this movement of the Spirit is not referred to beyond the initial statement in Genesis 1:2b, on the first day, a continued movement during all six days is evident. God does not act in the manner seen throughout His complete restorative work apart from His Spirit (evident, for example, from Christ’s ministry while on earth almost two millennia ago — performing miraculous signs through the power of the Spirit [Matthew 12:24-32]).

And a continued movement of the Spirit is evident through the statement concerning God breathing into man “the breath of life” in Genesis 2:7, for God performs a work of this nature through His Spirit alone (e.g., note Ezekiel 37:1-14 [“Spirit” and “breath” in this passage are translations of the same word in the Hebrew text — Ruach — which, depending on the context, can be understood as either “Spirit” or “breath”]).

Now, with the preceding in mind and understanding that Genesis 1:1-2:3 is foundational to all subsequent Scripture, note something as it would pertain to the statements in John’s gospel, his first epistle, or 1 Peter relative to being brought forth from above, out of God. God’s work in this respect doesn’t occur just at the beginning (Genesis 1:2-5 [2b). Rather, it occurs throughout the whole of the restorative process (Genesis 1:6-25).

That would be to say, in that which this complete restorative work foreshadows, God’s work doesn’t stop with the salvation that we presently possess (an initial divine work having to do with the salvation of the spirit, a past and completed work, foreshadowed by divine activity occurring on day one). Rather, it continues throughout that seen during the other five days (a continued divine work having to do with the saving of the soul, a present and yet to be completed work, foreshadowed by divine activity occurring on days two through six).

That is to say, viewing a bringing forth from above, out of God, in the original foundational type, such a divine work is seen throughout the restoration, from beginning to end, else there could have been no complete restoration.

And such must be equally true in that which these opening verses of Scripture foreshadow, the ruin and restoration of a subsequent creation — that of man. Exactly as seen in the first chapter of Genesis, there must be a bringing forth from above, out of God, throughout the restoration — throughout not only the salvation of the spirit but the salvation of the soul and body as well — else, exactly as in Genesis 1, there can be no complete restoration, something vitally necessary if man is to have a part in activities on the seventh day.

Thus, in man’s restoration, it should not be thought of as strange to see this continued restoration stated after the manner seen in John’s gospel, 1 John, or 1 Peter. In fact, in the light of the way Scripture begins (a manner in which it can only continue), it should actually be thought strange if this continued restoration, foreshadowed by events on days two through six, was seen after any other manner in these sections of Scripture. In the light of the way Scripture begins and, of necessity, continues, seeing an allusion to the matter in John’s gospel, 1 John, and 1 Peter could only be very natural.

(For a more exhaustive treatment of Genesis 1:1-2:3, refer to the author’s book, The Study of Scripture, chapters 1-4, in this site.)

2) Exodus 12 [ff]

Old Testament commentary on the opening thirty-four verses of Scripture, as it would pertain more particularly to that seen in John 3:3, 5, can possibly best be seen by beginning in Exodus 12 and continuing through the book of Joshua. And this large section of Israeli history is something Nicodemus should have been quite familiar with, allowing him to understand Christ’s statement in the light of the Old Testament Scriptures. But Nicodemus failed to make the proper association, accounting for Christ’s sharp rebuke.

In this respect, note Jesus’ explanatory statement in John 3:5 (explaining that which He had stated in verse three) in the light of Israeli history, beginning with the institution of the Passover in Exodus 12.

Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit [Greek: unless one is born (brought forth) out of water and Spirit], he cannot enter the kingdom of God.” (John 3:5)

Note how the type, beginning in Exodus 12, will open the whole of Christ’s statement to one’s understanding.

A) Out of Water

There is probably no way that Nicodemus would have associated Christ’s statements in John 3:3, 5 with the events in Exodus 12 — the Passover. The Passover, the first of seven Jewish festivals given to the Israelites under Moses (cf. Leviticus 23:1ff), had to do with events that Nicodemus would have known that the nation had kept, which Israel had been observing year after year for centuries of time. And, being among Israel’s religious leaders, he could only have been among those participating in these events.

The conversation between Christ and Nicodemus in John 3:1ff could only have been a conversation between Christ and a person who had already experienced the death of the firstborn, as seen in Exodus 12:1ff. And, beyond this, according to that clearly seen and stated in both the text and context, the subject matter had to do with the Jewish people and the kingdom (a people who could only be viewed as saved, having availed themselves of the blood of slain paschal lambs, with the firstborn having died vicariously).

This conversation could have had nothing to do with eternal salvation, which, of necessity, would have related to the events of Exodus 12. That to which Jesus referred could only be seen in the type as having to do with events beyond the Passover in Exodus 12:1ff. It could only have been understood as having to do with a continued divine work beyond that foreshadowed by the events of day one in Genesis (Genesis 1:1-5). It could only have been understood as having to do with that seen throughout days two through six (Genesis 1:6-31) — a continued bringing forth from above, with a goal in view.

In the original type in Genesis 1:1-2:3, this goal is seen as a seventh day of rest. In the type beginning in Exodus 12, this goal is seen as realizing an inheritance in another land, within a theocracy. And both types point to different facets of exactly the same thing, occurring during exactly the same time — events during the 1,000-year Messianic Era, which will be the seventh millennium following six millennia of divine restorative work.

Born out of water from John 3:5, in the type beginning in Exodus 12, can only have to do with the Red Sea passage following the Passover. The Israelites (who had experienced the death of the firstborn) were then taken down into the Sea, symbolizing burial following death (taken down into the place of death) and raised up out of the Sea, symbolizing resurrection (raised up out of the place of death) and placed on the eastern banks of the Sea (Exodus 12; 13; 14; 15).

They stood on the eastern banks of the Sea through supernatural means, wherein resurrection power was exhibited. And they stood in this position with a view to an inheritance in another land, within a theocracy.

The Israelites, passing through the Sea, had gone down into the place of death. Only the dead are to be buried, and the death of the firstborn had just occurred. Thus, a burial must also occur. But beyond burial, with a vicarious death of the firstborn, there must also be a resurrection.

The Israelites, following the death of the firstborn, possessed spiritual life. Thus, they had to be raised from the place of death to walk “in newness of life” — something having to do with the spiritual man alone, for this resurrection has nothing to do with the man of flesh. He is to be left in the place of death.

This is pictured during the present dispensation through the act of baptism. A person (a Christian), having experienced the death of the firstborn vicariously (through the blood of the Paschal Lamb who died in his stead), is placed down in the waters. He then, within the symbolism involved, finds himself in the place of death, beneath the waters.

But, because the One providing the vicarious death conquered death, the Christian can be removed from the waters and find himself in the position of having been raised with Christ (Colossians 2:12-3:1ff).

And in this position — wrought through supernatural, resurrection power — the Christian is to walk “in newness of life” (Romans 6:4), with a view to an inheritance in another land, within a theocracy.

It is going down into the place of death because of the death of the firstborn, and it is rising from this place, as Christ was raised, because the person possesses spiritual life. And this rising has to do with the spiritual man alone, for; again, this resurrection has nothing to do with the man of flesh. He is to be left in the place of death.

B) Out of Spirit

In John 3:5, Christ not only referred to a birth (a bringing forth) out of water in the preceding respect, but He also referred to a birth (a bringing forth) out of Spirit as well.

In the type, this is seen through the Israelites, on the eastern banks of the Sea, being led by a pillar of cloud by day and a pillar of fire by night, as they moved toward an inheritance in another land, within a theocracy.

And the antitype is evident. A Christian, raised from the waters to walk “in newness of life,” has the indwelling Spirit to lead him into all truth, as he moves toward an inheritance in another land, within a theocracy.

There must be a resurrection in view. Then, the one raised from the place of death must follow the man of spirit, allowing the Spirit to fill and lead him throughout his pilgrim journey (cf. Ephesians 5:18-19; Colossians 3:16).

And the entire matter rests upon that initially seen and set forth in an unchangeable fashion in Genesis 1:2-25 [2b] — the ruined creation removed from its watery grave and completely restored over six days time by means of a work of the Spirit throughout.

This is why both (“water” and “Spirit”) are set forth side-by-side in John 3:5; and this is why the epistles, drawing from the types, go to such great lengths to call all the various facets of this matter to a Christian’s attention. Only through this dual means can a Christian be successfully led to the goal of his calling. Only through this dual means can a Christian enter into the kingdom of God.

EXCEPT A MAN . . . (3)

There was a man of the Pharisees named Nicodemus, a ruler of the Jews.
This man came to Jesus by night and said to Him, “Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him.”
Jesus answered and said to him, “Most assuredly, I say to you, unless one is born again [born from above], he cannot see the kingdom of God.” (John 3:1-3).
[See John 3:1-3 KJV where "Except a man be" is used instead of "unless one is"]

John, in his gospel, introduces the thought of being “born . . . of God [brought forth out of God]” in chapter one (John 1:11-13). Then, in John 3, John records the account of Jesus referring to the same experience, using slightly different wording, in His conversation with Nicodemus: “unless one is born again [born from above, brought forth from above] . . .” (John 3:3-8).

Nicodemus, a leading teacher among the Pharisees in Israel, had come to Jesus “by night,” acknowledging that no one could perform the signs being manifested apart from divine power. And Jesus responded after the same fashion previously seen in John 1, calling attention to the necessity of an individual being brought forth out of God, brought forth from above (John 1:1-8).

In John 1, Christ had come to “His own [His own things]” (John 1:11a [“own” in this part of the verse is neuter in the Greek text]), which, in the light of His having been born “King of the Jews” (Matthew 2:2), would, of necessity, refer centrally to things regal in nature (e.g., note “the sure mercies of David [lit: the holy things of David]” in Acts 13:33-34). Then, with respect to His own things and His offer of the kingdom of the heavens to the nation of Israel, “His own [His own people] did not receive Him” (John 1:11b [“own” in this part of the verse is masculine in the Greek text, referring to the Jewish people to whom Christ came]).

Then in John 3, after Nicodemus had acknowledged that no one could perform the signs being manifested apart from God’s power, Jesus’ response had to do with one single, overall subject: the Jewish people in relation to these signs and the kingdom.

The signs being manifested in Israel’s midst reflected upon the nation’s condition, showing that which the Jewish people could have, if . . . . Israel was sick, as depicted, for example, in Isaiah 1 — “from the sole of the foot even to the head” (Isaiah 1:6a) — and all of the signs that centered on supernatural healing showed that which the nation could experience if the Jewish people would repent.

That is why the command, to “repent,” preceded the announcement concerning “the kingdom”: “Repent [a plural imperative (a command) in the Greek text, referring to the nation at large], for the kingdom of the heavens is at hand” (Matthew 3:2; 4:17; 10:5-8).

And, in the light of the signs to which Nicodemus called attention — which dealt with Israel’s condition, showing that which the nation could have, if . . . — Jesus called attention to the necessity of being brought forth from above. That is to say, in Jesus’ response to Nicodemus, in the light of both the signs being manifested and the message being proclaimed, He could have had only one thing centrally in mind by His statement concerning the birth from above, the bringing forth from above.

The entire matter, whether looking at the immediate or the larger context of Christ’s statement, would have to be understood as an allusion to the necessity of divine healing for those in Israel (that to which the signs pointed), which could come from only one place, from above (Hosea 5:13-6:2). This healing would be individual (“unless one . . . .” [John 3:3, 5]), though it must, as well, encompass the nation at large (“Repent ye [addressed to all]”— Matthew 3:2).

Thus, the whole of that which is seen in the first and third chapters of John’s gospel (John 1; 3) relative to being brought forth out of God, from above, has to do with the Jewish people, signs, and the kingdom. There is nothing here about eternal salvation, as is invariably, though erroneously, proclaimed using these verses. Rather, the texts (in both chapters, John 1; 3) deal with a saved people, in need of healing; and the signs referenced in John 3 have to do with the same people in relation to being healed, entering into the kingdom, and realizing an inheritance therein.

And the continued use of the expression brought forth out of God, from above, relative to Christians in the New Testament, of necessity, could only be along the same lines. Though signs would no longer be manifested (1 Corinthians 1:22; cf. Acts 2:4-12; 1 Corinthians 13:8-10; 14:22), spiritual healing could only be among the things in view (though, of necessity, different in nature from Israel’s). As in Israel, it would be necessary for saved individuals (Christians) to be brought forth out of God, from above (no matter what their condition); and this would always, exactly as previously seen in the camp of Israel, occur in relation to the proffered kingdom.

The kingdom of the heavens was being offered to Israel at the time referenced by the events in John’s gospel. And, because of Israel’s refusal to repent, climaxed by the nation’s rejection and crucifixion of the One who had made the offer and performed the miraculous signs, this part of the kingdom (the heavenly sphere) was taken from Israel (Matthew 21:33-45). Then a new nation, the one new man “in Christ,” was called into existence to be the recipient of that which Israel had rejected, which had been taken from the nation (Ephesians 2:11-15; 3:1-6; 1 Peter 2:9-10).

In this respect, exactly the same overall teaching set forth in John 1:12-13; 3:3-8 — pointing to the necessity of a divine work within a person’s life — would hold just as true among Christians today as it did among the Israelites 2,000 years ago. And the reason for and goal of this divine work would be exactly the same as seen among the Israelites in time past — entrance into and realizing an inheritance in the proffered kingdom.

With these things in mind, the remainder of this study will center on that seen in the books of 1 Peter and 1 John when reference is made to being brought forth from above, out of God.

(Relative to the type sickness in which the Jewish people found themselves 2,000 years ago [which continues with Israel today] and the type of sickness in which Christians can find themselves during the present dispensation, note several distinctions.
Israel was [and remains today] both God’s firstborn son and God’s wife [though a disobedient son who is being chastened and an adulterous wife whom God has divorced, set aside (Isaiah 50:1; Jeremiah 3:8-14; Zechariah 1:12-15)]. This dual position occupied by Israel has to do with regality [only firstborn sons can rule in the human realm; and also within the human realm within a theocracy, as established in the opening chapters of Genesis, the King in the theocracy (God) must possess a consort queen (Israel, in this case) to rule with Him]. This dual position occupied by Israel was/remains at the heart of all Israeli disobedience, placing it central within Israel’s sickness.
The Church, on the other hand, is not presently God’s firstborn son; nor does a marriage presently exist between Christians and Christ. Both adoption and marriage, involving exactly the same thing as seen in the camp of Israel —regality — is future for Christians.
Christians are presently undergoing child-training as sons [Hebrews 12:5-8], with a view to a future adoption [Romans 8:14-23]. And, in the antitype of Boaz redeeming the inheritance and taking Ruth as his wife (Ruth 4:1ff), Christ will one day redeem the inheritance and take those Christians for His wife who had previously allowed child-training as sons [Revelation 5-19 {19a}].
Thus, both the adoption and marriage for Christians are future. But still, as in Israel’s case, this dual position that will one day be occupied by Christians, can only be at the heart of all Christian disobedience — something that would place that which is held out before Christians and being spurned by numerous Christians at the center of all spiritual sickness seen within Christendom today.)

(For more detailed information on firstborn Sons [Christ, Israel, and the Church], along with information on the redemption of the inheritance [through which those Christians shown worthy at the judgment seat will become Christ’s wife], refer to the author’s books, God’s Firstborn Sons BOOK in this website, and Ruth by Arlen Chitwood.)

1 Peter

The epistles of 1, 2 Peter were written to encourage Christians who were being tried and tested by holding up before them prizes, rewards, compensations, which are described in the epistles as the salvation to be revealed, the salvation of the soul. And, in connection with the reason why these epistles were written, Peter opens his first epistle in the same manner that John opened his gospel — by referencing the birth from above, the bringing forth from above, in two different places.

1) A Living Hope, an Inheritance, a Salvation (1 Peter 1:3-9)

According to 1 Peter 1:3-9, those to whom Peter was writing (1 Peter 1:1-2) had been brought forth from above “unto [with respect to] a living hope through the resurrection of Jesus Christ from the dead.” And they had been brought forth in this manner with respect to an awaiting inheritance associated with a future salvation, the salvation of their souls.

An individual is saved with a purpose in view. And that entire purpose is seen in 1 Peter 1:3-9. This initial divine work pertaining to salvation (having to do with the salvation of the spirit) is with a view to a continued divine work pertaining to salvation (the salvation of the soul), exactly as seen in and foreshadowed by God’s initial restorative work occurring on the first day in Genesis 1; and His continued restorative work, occurring during time foreshadowed by divine activity during the subsequent five days, is with a view to exactly the same thing seen in the foundational type — a seventh day of rest.

It is evident from both the text and context that the bringing forth from above in 1 Peter 1:3 would parallel the divine work seen in days two through six in Genesis 1, not the divine work seen on the first day. The bringing forth from above has to do with things beyond the Spirit’s initial work of salvation, through breathing life into the one having no life. In the type in Exodus 12 ff it would move to the point of resurrection (note text), which would be typified by the Israelites on the eastern banks of the Red Sea in Exodus 14; 15, with a hope, inheritance, and salvation set before them (ref. Exodus 2).

The natural reading and understanding of the text, in the light of the context and Old Testament typology, would have to do with a divine work among Christians (a work among the saved, not the unsaved) relative to a present hope, which has to do with a future inheritance and salvation.

This is “the blessed hope” in Titus 2:13, which, according to the manner in which the Greek text is worded, must be understood as the “glorious appearing (lit: appearing of the glory) of our great God and Savior Jesus Christ.”

The purpose for a divine work continuing in Christians, whether foreshadowed by the Old Testament types or seen in verses such as 1 Peter 1:3-9, has to do with events of the seventh day, with the land (a heavenly land) set before them. This is what the epistles are about, which must be recognized if a proper and correct interpretation and understanding of the epistles are to be achieved.

2) Through the Word of God (1 Peter 1:23)

In Romans 12:2 Christians are commanded,

And do not be conformed to this world [age], but be transformed by the renewing of your mind, that you may prove [“that you may learn by experience,” Weymouth] what is that good and acceptable and perfect will of God. (Romans 12:2)

The Greek word translated “conformed” is sunschematizo. This is a compound word with the preposition sun (with) prefixed to the verb form of the word schema (outline, diagram). The English word “scheme” is an Anglicized form of the Greek word schema. The word has to do with a schematic outline and the thought inherent in this compound Greek word (sunschematizo) and the negative command is not to outline or diagram your life in accordance with the present age.

This negative command is then followed by a positive command. Immediately following, the Christian is commanded to, instead, be “transformed by the renewing of your mind.” The Greek word translated “transformed” is metamorphoo. This is the word from which our English word “metamorphosis” is derived. This word refers to an inward change brought about completely apart from the power of the individual himself. Unlike the thought of “conformed” in the preceding part of the verse, the Christian is powerless to bring about the metamorphosis.

Then, the word “renewing” is a translation of the Greek word anakainosis; and the action of the preceding verb (“transformed,” referring to the inward change) directs attention to a continuous renewing process, one which is to keep on taking place.

In 2 Corinthians 4:16 we are told “the inward man 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 this renewing process, the renewing of the mind, is accomplished:

And have put on the new man who is renewed [lit: is being renewed] in knowledge according to the image of Him who created him. (Colossians 3:10)

Note the word “knowledge” in this verse. The regular Greek word for “knowledge” is gnosis, but the word used in Colossians 3:10 is an intensified form of this word — 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 progressively work the metamorphosis in his life, is through receiving the living Word of God into his saved human spirit, “day by day.”

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” (James 1:21), producing the metamorphosis in one’s life, is the manner in which the salvation of the soul is presently being effected.

And this metamorphosis is that referenced in 1 Peter 1:23. It has to do with a continued divine work in the life of the believer relative to those things seen leading into this verse — hope, inheritance, and salvation.

1 John

First John, as the book of Hebrews, is not addressed to anyone, though that is not the case with his 2 John and 3 John. This could only be by divine design, for the internal evidence appears to almost certainly place the writing of the book during the time of the re-offer of the kingdom to Israel, which would be before about 63 A.D. And this internal evidence would also appear to clearly indicate that the identity of those for whom the epistle had been written would be understood through the book’s contents and the times in which it was written.

The structure of 1 John, as seen in 1 John 1, runs parallel with parts of John’s gospel. From the subject matter of John’s gospel, it is evident that John wrote his gospel during the time of the re-offer of the kingdom to Israel. And from the parallels between John’s gospel and 1 John, it appears evident that John wrote his first epistle during this time as well.

First John, in this respect, would have been written first and foremost for the same purpose seen in his gospel. It would have been written to reach John’s brethren, the Jewish people, with a message that began on the day of Pentecost in Acts chapter two (Acts 2:1ff) and was terminated about thirty years later in Rome, as seen in Acts chapter twenty-eight (Acts 28:17-28).

But 1 John would also have been written to the saved being taken from among the Gentiles, though in the order seen in Romans 1:16; 2:9-10 — “. . . to the Jew first and also for the Greek [Gentile].”

And beyond about 63 A.D., for the remainder of the present dispensation, there would be only one group that could possibly be understood as those to whom the epistle would be addressed — the one new man “in Christ,” Christians, where no distinction between saved Jews and saved Gentiles exists (Galatians 3:26-29).

1) Contrasts in 1 John

The whole of 1 John would, in a sense, be a commentary on that stated in Luke 11:23:

He who is not with Me is against Me, and he who does not gather with Me scatters. (Luke 11:23)

There is no middle ground in Luke 11:23. A person who is not for Christ is seen to be against Christ; and a person who does not gather with Christ (leads or brings together), instead, scatters (the opposite, disperses).

Though this is the manner in which all things in the whole of Scripture have been set, this is a major, marked feature of 1 John. Contrasts of this nature, apart from any middle ground, are seen over and over in 1 John. And if sharp contrasts between numerous things in the epistle are recognized, with proper Scriptural divisions made between the two, many of the problems that people have with 1 John will cease to exist.

Note a few things, for example, in the first chapter. “Life” exists in connection with the Son, who is God, the Word made flesh; and, apart from the Son, life does not exist (1 John 1:1-2; cf. John 1:1-4a, 14; 1 John 5:12). A person either has “fellowship” with the Father and with His Son or he doesn’t. “God is light and in Him is no darkness at all” (1 John 1:5b; cf. John 1:4-5 [4b]). And a person either walks in the light and experiences fellowship with the Father and with His Son or he walks in darkness and does not experience this fellowship (1 John 1:3-7). Middle grounds do not exist at any point in the preceding, or elsewhere in 1 John, or elsewhere in Scripture in contrasts of this nature.

And understanding of the contrasts of this nature as seen over and over in 1 John will help one to not only better understand why the Spirit moved John to use the expression “brought forth out of God” ten times in this short epistle but also why sharp contrasts are seen every time this expression is used.

2) “Brought Forth out of God”

John’s first use of this expression is in 1 John 2:29. In the context leading into this verse, reference is made to “little children” (1 John 2:28), which, in the light of the overall text and verses such as Matthew 18:3 and Romans 8:14-23, can only be an allusion to individuals undergoing the child-training as sons seen in Hebrews 12:5-8. And this training, which is with a view to not being “ashamed before Him at His coming,” will allow individuals to be among those who one day are adopted as firstborn sons and who will subsequently occupy regal positions in the kingdom with God’s Son.

It is individuals being child-trained in this manner who are seen in connection with “righteousness.” And this is something which is said to emanate from God — …“every one that practices righteousness is born of Him [is brought forth out of God]” (1 John 2:29b).

“Righteousness” of the nature seen here — a righteousness connected with a child-training as sons — can come from one place alone. Such righteousness can come only from above, out of God.

The second use of the expression, “brought forth out of God,” is in 1 John 3:9, where it is used twice. The expression is used in connection with not being able to sin. Note also the last use of the expression in this epistle, in 1 John 5:18, where it is used twice exactly the same way — again, in connection with not being able to sin. In both verses the expression appears immediately before and after the statement surrounding an inability to sin.

This would appear to run counter to that seen in the opening chapter where sin is seen in the lives of believers, with a person said to make God a liar if he states that he does not and can not sin (1 John 1:8-10). But 1 John 3:9; 5:18 doesn’t run counter to 1 John 1:8-10 at all. Different parts of different contrasts are in view in each instance. In chapter one, matters have to do with an individual walking in darkness rather than light (1 John 1:5-7). In 1 John 1:3-5, matters have to do with that which emanates from God, which would be in connection with the light from 1 John 1. Sin simply cannot exist within the latter. To say that it could would be to say that sin can exist with God or within that which emanates from God.

The next use of the expression, “brought forth out of God,” is in 1 John 4:7. Here the expression is used in connection with “love” — “. . . every one that loves is born of God [is brought forth out of God], and knows God [Greek: gnosis, referring to an experiential knowledge of God (cf. 1 John 2:3-4)].” And the preceding should be easy enough to understand, for the next verse goes on to state that “God is love,” with 1 John 2:7 dealing with the type love emanating from God, where sin, darkness, etc. cannot exist.

The next use of the expression, “brought forth out of God,” is in 1 John 5:1, 4, where it is used four times in connection with believing that Jesus is the Christ, loving, keeping His commandments, and overcoming. And any exposition, in the way of an explanation, at this point should be unnecessary. Comments have been made on how the expression is used in all of the other six places where it appears in 1 John, and it is used exactly the same way in these verses.

A person understanding how the expression is used in the other six places, or in John’s gospel, or in 1 Peter, should be able to simply read 1 John 5:1-5 and understand exactly what is meant.

See The Metamorphosis that follows this commentary.

APPENDIX I
Saved for a Purpose that has to do with Regality

Man has been, is being, and will be saved for a revealed purpose. There is a revealed goal in view, and, relative to salvation, that goal is always the same in Scripture, regardless of what aspect of man’s salvation is in view. That goal is the same for the whole of man’s salvation — spirit, soul, and body. That goal has to do with man being placed back in the position for which he was created in the beginning, and that position will be realized during the Messianic Era.

(This is the manner in which Scripture presents salvation throughout, with the unchangeable foundational pattern set in the opening verses of Genesis.
The inhabited world to come will not be placed in subjection to angels, as the present world [Hebrews 2:5].
This is the message seen throughout Scripture. A new order of Sons is about to be brought on the scene [Romans 8:18-23] — Christ and His co-heirs. And, from a Scriptural standpoint, man’s salvation centers on that coming day when this new order of Sons will hold the scepter and rule the earth.)

Scripture invariably deals with salvation in relation to the Messianic Era and the kingdom of the heavens. Heaven (the present dwelling place of God) and the ages beyond are mentioned at times, but not relative to salvation in the same sense that man relates them to salvation.

Man is not going to spend either the Messianic Era or the eternal ages that follow in the place known today as heaven. And, in relation to the eternal ages that follow the Messianic Era, God is not going to dwell in this place either. God is going to dwell on the new earth throughout the ages comprising eternity.

The Messianic Era, Ages Beyond

During the Messianic Era, man will dwell both on a restored earth and in the heavens above this restored earth, with there being a Jerusalem above and a Jerusalem below (capital cities both over and on the earth, with Christians [along with certain Old Testament saints] inhabiting the city above, and Israel inhabiting the city below). During this era, there will be a rule from the heavens over the earth. And this rule, as today, will originate with God in heaven and progress through rulers placed in the heavens in relation to this earth.

Thus, God’s Son, with His co-heirs, must rule throughout the Messianic Era in exact accord with the way God established the government of the earth in the beginning. Such a governmental rule will have to continue during this time, for the present earth will not pass out of existence until the end of the Messianic Era (Revelation 21:1-5).

God’s Son, with His co-heirs, will rule over the earth for 1,000 years — the earth’s coming Sabbath, foreshadowed by the seventh day in Genesis 2:1-3 (cf. Exodus 31:13-17; Hebrews 4:1-9). They will rule for 1,000 years to effect order where disorder has prevailed for millennia in one province in God’s universe. And once order has been restored, the kingdom will be delivered up to God the Father, that God might be “all in all [i.e., permeate all, be everything in all things]” (1 Corinthians 15:24-28).

Then, once order has been restored and the kingdom has been delivered up to the Father, the present heavens and earth will be destroyed. A new heavens and a new earth will be brought into existence, and the new earth will become the place in the new heavens (as the earth today, suspended at a point in the heavens) from where universal rule will emanate. God will move His throne to the new earth, the Son will sit with His Father on this throne (called “the throne of God and of the Lamb”), and saved man will exercise power from this throne as well (2 Peter 3:10ff; Revelation 21:1ff; 22:1-5).

Regality, the Earth, the Universe

Therein lies man’s destiny, not going to heaven per se. Man’s destiny has to do with regality, the earth, and the universe — first, ruling over this present earth from the new Jerusalem above the earth (during the Messianic Era); then, ruling out in the universe from the new Jerusalem on the new earth (during the ages that follow).

Salvation in Scripture is always dealt with in relation to the scope of Scripture; and Scripture deals centrally with everything moving toward a seventh day, a seventh 1,000-year period. Events during this coming day, the Messianic Era, must be brought to pass first. And therein lies the reason why Scripture deals with man centrally in relation to this time, with the ages beyond seldom being in view (regardless of which aspect of salvation is being dealt with — past, present, or future).

Only following the Messianic Era can the ages that lie beyond this era be brought into view in all their fullness. During the present time they are briefly dealt with in Scripture so that man can have some understanding of God’s plan for the ages, where the whole of the matter — 6,000 years, followed by a 1,000-year Messianic Era — will eventually lead. But only following the Messianic Era will matters move beyond that which is dealt with extensively in Scripture. Only then will God begin to open up and fully reveal that which will occur during the period that man thinks of today as eternity.

And the manner in which Scripture presents this whole matter — particularly as it relates to man’s salvation — has become very difficult, practically impossible, for most Christians to see and grasp. These Christians have been taught wrong for years — not necessarily concerning how to be saved, but concerning the purpose for salvation and that which lies ahead for redeemed man. And because this erroneous teaching surrounding salvation has become so ingrained within their way of thinking, attempts to present salvation from the correct biblical perspective usually meet with askance looks, opposition, or antagonism on almost every hand.

When that depicted by the woman placing the leaven in the three measures of meal in Matthew 13:33 occurred very early in the dispensation (which had to do with an attempt on Satan’s part to corrupt all biblical doctrine pertaining to the “word of the kingdom” [Matthew 13:19]), everything related to the “word of the kingdom” began to be adversely affected. And this working of the leaven, of necessity, would extend even into the biblical scope of salvation by grace.

This would have to be the case because of the inseparable connection salvation by grace has with the “word of the kingdom.” It is man passing “from death to life” that places him in a position where he can realize the salvation of his soul.

And matters become even more negative surrounding the relationship that salvation by grace has with the kingdom through the message of those advocating Lordship Salvation — a message widely proclaimed throughout Christendom today. Those proclaiming this message take things having to do with the “word of the kingdom” and seek to bring these things over into and apply them to the message of salvation by grace (i.e., things having to do with present and future aspects of salvation are removed from their respective contexts and applied to things having to do with past aspects of salvation). And, through this means, those proclaiming this message not only remove the kingdom from view but they do two other things in the process. They both destroy the “word of the kingdom” and corrupt the message of salvation by grace.

Interestingly enough, those who proclaim a correct salvation message per se but ignore the kingdom and those who proclaim a lordship salvation message (who, through this means, destroy one message and corrupt the other) form two major groups in Christendom today. Those from these two groups remain at almost complete odds with one another on the message of salvation by grace; but when it comes to correctly relating this message to the kingdom, it can only be said of both groups that they have been similarly, adversely affected by the same leavening process that is rampant in the Laodicean Church of today.

Brought Forth from Above BOOK

APPENDIX II
The Neshamah [nesh-aw-maw'], Absolutely Necessary for Life

The roots of all biblical doctrine can be found in the book of Genesis. This is the book of beginnings; and all Scripture beyond Genesis must, after some fashion, reach back and draw from this book.

The creation of Adam from the dust of the ground, and the removal of a rib from Adam’s side, occurred on the sixth day of the restoration account in Genesis 1:24-31. But the methods that God used to bring about both Adam’s creation and the formation of Eve from a portion of Adam’s body were not revealed until a subsequent summary statement in Genesis 2.

Most of Genesis 2 is taken up with certain specifics concerning that which had previously occurred on the sixth day in the preceding chapter, and the account of these things is rich beyond degree in biblical study. Genesis 2 is the point where the origin of numerous biblical doctrines can be traced, doctrines that cannot be properly understood apart from this chapter.

In the account of the creation of man we are given an insight into certain truths concerning “life,” derived from God. The means that God used in both man’s creation and the subsequent impartation of life into His new creation are given in Genesis 2:7:

And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath [the Neshamah] of life; and man became a living being. (Genesis 2:7)

First, man existed as a lifeless form, previously fashioned from the dust of the ground. Creation in and of itself did not produce life in man. Life was imparted only after man’s creation, a life produced by means of the breath of God. And it is here that “life” in relation to man is first mentioned in Scripture.

And through the impartation of this life, an unchangeable principle is set forth. God, at the very beginning, set forth the unchangeable means that He would use to impart life to the one without life, at any future point in time — physical or spiritual life.

The Hebrew word translated “breath” in Genesis 2:7 is Neshamah [nesh-a-maw]. The Neshamah of God produced “life.” The word “God” in this verse is a translation of the plural noun, Elohim, pointing to the fact that not only the Father, but also the Son and the Holy Spirit were instrumental in producing this life. Thus, man’s life in the beginning was derived from the triune God through what is called the Neshamah.

Genesis 2:7 provides insights into things far beyond the simple fact that God created man and then imparted life to man. This verse provides insights into man’s salvation today — both the salvation of the spirit and the salvation of the soul.

First, the impartation of life to unredeemed man, who is “dead in trespasses and sins” (Ephesians 2:1), must follow the pattern (type) established in Genesis. Unredeemed man, as Adam prior to the impartation of the Neshamah of God, is lifeless; and, if he is to possess life, it must be derived through the same means as life was originally imparted to Adam.

Second, once this life is imparted, it must also be continued and sustained.

In this respect, Scripture clearly reveals that the Neshamah of God is inseparably connected with life in relation to man from beginning to end.

A first-mention principle was established in Genesis 2:7, revealing that “life” — past, present, and future — must always emanate from the same source, through the same means, set forth in this verse. God alone initially “imparts” and subsequently “continues” and “sustains” life; and this is always accomplished, in its entirety, through the Neshamah of God.

Impartation of Life to the Unsaved

Unregenerate man today comes into a right relationship with God solely through the regenerating power of the Holy Spirit on the basis of Christ’s finished work at Calvary. Through the work of the Spirit, man passes “from death into life” (John 5:24).

The word “Spirit” in the Greek text is Pneuma, a word that also means “breath.” It is used in the sense of “breath” in the New Testament through showing life being produced by “breathing in” or death being wrought by “breathing out.”

In Luke 8:55, life was restored to a young girl by her “spirit [breath]” returning; and in Luke 23:46, Christ terminated His life on the cross by giving “up the spirit [lit: He ‘breathed out’]” (cf. James 2:26).

The Holy Spirit is the One who generates life in lifeless man, and the expression used in both the Hebrew and Greek texts relative to this life being produced is “breathing in.” God, through the instrumentality of the Spirit, “breathes life into” unregenerate man today.

The impartation of life to man in Genesis 2:7 though is not the original type dealing with the work of the Spirit in relation to man’s salvation. The original type is found in the opening verses of Genesis one (Genesis 1:2-5 [2b]), and Genesis 2:7 forms a subsequent type, providing additional details. And this verse, providing the first mention of “life” in relation to man, must be in complete agreement with and understood in the light of that revealed in the original type.

The original type in Genesis 1:2-4 [2b] reads:

. . . and darkness was on the face of the deep. And the Spirit of God was hovering over the face of the waters. Then God said, “Let there be light”; and there was light. And God saw the light, that it was good; and God divided the light from the darkness.

These verses outline the beginning of the restoration of a creation that was reduced to a state of ruin because of an act of Satan (the earth becoming a chaos because of Satan’s aspirations to be “like the most High” [Genesis 1:2a; Isaiah 14:12-14]). And these verses, in turn, set forth in type the beginning of the restoration of a creation that was brought into a ruined state through another act of Satan. Satan brought about Adam’s fall, through the woman, by using a similar means to the one that had previously brought about his own fall — “. . . you will be like God” (Genesis 3:5).

This established pattern (type) relative to the restoration of a ruined material creation relates exactly how the restoration of man — a subsequent ruined creation — must occur today.

The Spirit of God moved in Genesis 1, effecting a beginning of the earth’s restoration. And the first thing recorded immediately following the Spirit’s movement was the placement of light alongside the previously existing darkness, with a division being established between the light and the darkness.

The Spirit of God, in like manner moves today, effecting the beginning of man’s restoration (the salvation of his spirit). And the first thing that God does for man is to place light alongside the previously existing darkness, with a division established between the light and the darkness (pertaining to a division between the spirit and the soul [Hebrews 4:12], inseparably associated with a division between the new and old natures [Galatians 4:22-31; 5:16-23]).

Note Paul’s words in 2 Corinthians 4:6; 5:17:

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.
Therefore, if anyone is in Christ, he is a new creature [creation] . .

And Genesis 2:7, a subsequent type from a different perspective (life produced in that which was lifeless), is an account portraying additional details relating to the same truth. The Spirit of God — the Neshamah — brought order out of chaos in Genesis 1; the Spirit of God — the Neshamah — produced life in Genesis 2; and the Spirit of God — the Neshamah — brings order out of chaos, producing life in unregenerate man today.

“Life” produced in unregenerate man has to do with a movement of the Spirit, connected with an impartation of breath (the Neshamah), based on the finished work of the Son at Calvary. This allows light to come into existence where only darkness had previously existed, producing a division between man’s redeemed spirit and his unredeemed soul.

Impartation of Life to the Saved

Once life has been generated, that life must then be continued and sustained. Life is generated through “breathing in” (initial work of the Spirit), retained through the “breath remaining” (indwelling work of the Spirit), and sustained through a “continued breathing in” (a continued work of the Spirit).

Sustenance for life, a “continued breathing in,” is what is involved in 2 Timothy 3:16. This verse, studied in the light of Genesis 2:7, is the key that will unlock the door concerning the Neshamah of God in relation to saved man. In the preceding respect, this verse both demonstrates the power of the Word of God and reveals the reason Christians are commanded to “receive the implanted Word, which is able to save your souls” (James 1:21).

All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, so that the man of God may be thoroughly equipped for every good work. (2 Timothy 3:16-17, NIV)

The word “God-breathed” in 2 Timothy 3:16, NIV is a translation of the compound Greek word Theopneustos, which is simply the word for “God” (Theos) and the word for “breath,” or “Spirit” (Pneuma) added. Thus, the translation “God-breathed” is not only a very literal translation, but, in the light of Genesis 2:7, it is the best of all possible translations.

“The Word of God” is, thus, here identified with the Neshamah of God. The Word of God was given through the instrumentality of the Holy Spirit (2 Peter 1:21), and is the element that the indwelling Holy Spirit uses to sustain the life that He Himself originally imparted and presently continues. Thus, the Neshamah of God refers to both the Spirit and the Word. “Life” emanates from both (2 Corinthians 3:6; Hebrews 4:12; James 1:21; 2:26), and the relationship existing between both prohibits any separation.

The Word of God, because of its very origin and nature, is the only thing that the Holy Spirit, who gave the Word, can use to effect man’s spiritual growth toward maturity.

The Neshamah of God (the Holy Spirit), who imparted life, uses the Neshamah of God (the living, implanted Word, which He moved men to pen) to sustain this life. And, through this sustenance, a person is made “wise unto salvation” (2 Timothy 3:15).

And this continuing work of the Spirit is something seen in the remaining five days of God’s restorative work in Genesis 1. God’s work on the first day relates to the impartation of life (the salvation of the spirit), His work on the remaining five days relates to sustaining that life (growth into maturity, the salvation of the soul), and this is all with a view to the seventh day of rest (the Messianic Era).

(See The Neshamah of God in this site for additional commentary.)

APPENDIX III
The Hope, The God-Provided Encouragement, Motivation

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 that which Christians are exhorted to always be ready to provide a response for anyone who asks “for 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 what 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 they will be able to victoriously complete the race.

The “inheritance” lying 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 through patient endurance in the race of the faith. “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 profession of our faith without wavering [Iit. '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 “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 “the blessed hope” in Titus 2:13, which is to be a purifying hope. And Christians are exhorted to “live soberly, righteously, and godly, in this present world,” with a view to one day realizing this hope (Titus 2:12).

(“The 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, “the 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 structure of the Greek text of Titus 2:13 requires that the verse be translated after a fashion reflecting the preceding:

“Awaiting that blessed hope, even the appearing of the glory of our great God and Savior Jesus Christ.” [Ref. Wuest, Weymouth, NIV, NASB]

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. 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 Jew” (John 11:54). And it was because of this same rejection that Jesus had previously begun to teach through the use of parables (Matthew 13:10-15).

Parresia is also used in the New Testament a number of times in the sense of being “bold” or “courageous” about matters. Peter and John, standing before Annas the high priest, and others, exhibited “boldness” as Peter spoke; and those hearing Peter “marvelled,” recognizing that both men exhibited these qualities because “they had been with Jesus” (Acts 4:5-13; cf. Acts 4:31).

Then Paul, at the end of his epistle to the Ephesians, requested prayer on his behalf: “that 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”) and the verb form of this word (kauchaomai) are 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. 2 Corinthians 3:12; 7:4; see also Philippians 1:20; 1 Timothy 3:13; Hebrews 4:16), rather than being derived from the meaning of kauchema, appears to be derived more from the result of what this word means. That is, kauchema means “to take pride in something,” resulting in the person having “something to boast about”; and “rejoicing” would emanate out of the person being placed in this position.

Thus, when a Christian is told to “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,” he is to be open about the matter, he is to exhibit plainness of speech, he is to be bold and courageous as he expresses himself, and he is to take pride in the matter, for he has something to boast about.

He has been extended an invitation to ascend the throne with the King of kings and Lord of lords to rule as co-heir with Him in His kingdom. He possesses the hope of having a part in what Scripture calls, “so great salvation” (Hebrews 2:3), which is the greatest thing God has ever designed for redeemed man.

And this is what 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).

Firm to the End

Drawing from the type, everything from the death of the firstborn in Egypt throughout every subsequent experience in which the Israelites were led, occurred for a purpose. And that purpose had to do with the goal of their calling, to be realized in the land of Canaan.

The death of the firstborn, the Red Sea passage, and the wilderness journey with all its experiences occurred with one goal in view. And the Israelites, within every single experience, were to keep their eyes fixed on this goal. They were to set their course straight and hold it there, not deviating; and they were to hold their course, after this fashion, “firm to the end,” allowing them to one day realize the goal of their calling.

And this is exactly what is in view within the Christian experience. Christians, as the Israelites, possess a hope, which has to do with a realization of the goal of their calling in another land. Christians have been saved for this purpose; and every experience in life, beginning at the point of salvation, has this one goal in view.

Christians are to set their course straight and hold it there, not deviating; and they are to hold their course, after this fashion, “firm to the end,” allowing them to one day realize the goal of their calling.

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Word Document: Brought Forth from Above BOOK by Arlen Chitwood.docx which is SAFE to open and print.

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The endless list of do’s, do not’s, and 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 a pseudo-spirituality. God’s way is an inward change wrought through the power of the Spirit, not an outward change wrought through the power of the individual.

The Metamorphosis
By Arlen Chitwood of Lamp Broadcast

Presently

And do not be conformed to this world [age], 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)

In this verse there is a negative command followed by a positive command: “do not be conformed . . . but be transformed . . . .”

1) Do Not Be Conformed

The Greek word translated “conformed” is sunschematizo. This is a compound word with the preposition sun (with) prefixed to the verb form of the word schema (outline, diagram). The English word “scheme” is an Anglicized form of the Greek word schema. The word has to do with a schematic outline, and the thought inherent in this compound Greek word and the negative command is to not outline or diagram your life in accordance with the present age.

During the present age there is a world kingdom in which the Gentile nations rule the earth under the control and dominion of Satan, the “god of this age” (2 Corinthians 4:4).

Fallen man is ruling the earth, which is under a curse, directly under the one who has disqualified himself to rule (Satan, along with his angels — ruling from a heavenly sphere over the earth through the Gentile nations [cf. Ezekiel 28:14; Daniel 10:13-20; Luke 4:5-6; Ephesians 6:11-12]).

Everywhere one looks there’s something wrong with the structure of the present kingdom:

Israel is out of place.
The Gentile nations are out of place.
Christ and His co-heirs (those destined to occupy regal positions with Him in the kingdom) are out of place.
Satan and his angels are out of place.

These conditions have continued unchanged, in part, for the past 6,000 years (since the fall of Adam, which resulted in the entire creation coming under the curse produced by sin); and they have continued unchanged in their entirety for the past 2,600 years (since the beginning of the Times of the Gentiles, with Israel being scattered among the nations). And no change will occur until Christ returns and takes the kingdom.

The rightful place for Israel is dwelling in the land covenanted to Abraham, Isaac, and Jacob, within a theocracy, at the head of the nations.
The rightful place for the Gentile nations is dwelling in their respective lands, out from under the dominion and rule of Satan, in a position subservient to and blessed through Israel.
The rightful place for Christ and His co-heirs is ruling (from the heavens over the earth) in the stead of Satan and his angels.
The rightful place for Satan and his angels is in the abyss and ultimately in the lake of fire.

When Christ returns and takes the kingdom, He and His glorified followers, rather than Satan and his angels, will rule from the heavens over the earth.

Satan and his angels (cast out of the heavens slightly over three and one-half years prior to this time) will be chained and imprisoned in the abyss (awaiting consignment to the lake of fire 1,000 years later), the curse will be lifted, and Israel will be placed in her own land at the head of the nations.

And all the Gentile nations entering the kingdom will then occupy subservient positions to Israel and be under the dominion of Christ and those who rule as joint-heirs with Him.

Presently, “the whole world lies under the sway of the wicked one” (1 John 5:19b).

The positional standing of the believer is “in Christ,” and the position occupied by the world is “under the sway of the wicked one.” These positions are diametrically opposed, one to the other. Scripture clearly commands the believer, “Do not love the world or the things in the world . . .” (1 John 2:15a). Why? Because the world lies “under the sway of the wicked one.”

The entire present system is under Satan’s control and sway; and, whether the world realizes it or not, the programs, aims, ambitions, and aspirations of the incumbent ruler are being carried out within the present system. All of this will one day reach an apex under the reign of the man of sin, during the coming Tribulation. And, from that apex, it will come to a sudden and climactic end.

Then, in conjunction with this end, Satan and his angels will, by force, be removed from their present position — that of ruling the earth through the Gentile nations.

Thus, it does not become Christians to involve themselves in the affairs of this present world system, during the present age. By so doing, they are, in effect, defiling their high calling “in Christ” by stepping down into an arena occupied by those “under the sway of the wicked one.”

Christ, rejected by the world, is in a place removed from the world. And Christians are to share this rejection by and separation from the world with Christ. It is not possible for Christians to involve themselves in the affairs of this present world system, during the present age, and, at the same time, share Christ’s rejection by and separation from the world.

(The preceding is dealt with at length in the books of 1, 2 Samuel, in the typology surrounding Saul and David. Refer to the author’s book, Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 12, Crowned Rulers, for a discussion of this type in the light of the antitype or see Saul and David — Satan and Christ in this site.)

2) But Be Transformed

Following the command, “Do not 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 “transforms himself into an angel of light” and his ministers “also transform themselves into 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 themselves seek to bring about the change of Romans 12:2 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.

3) The Renewing of Your Mind

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 “the inward man 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 who is renewed [lit., ‘is being renewed’] in knowledge after the image of Him who 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,” by 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. Chapter 3 of this book, in this site, Salvation of the Soul). It is the same with the metamorphosis in Romans 12:2. The words, “be not 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 “under the sway of the wicked one” prior to receiving “the implanted Word,” which will affect 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.”

Future

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. His face shone like the sun, and His clothes became as white as the light.
And behold, Moses and Elijah appeared to them, talking with Him.
Then Peter answered and said to Jesus, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for Elijah.”
While he was still speaking, behold, a bright cloud overshadowed them; and suddenly a voice came out of the cloud, saying, “This is My beloved Son, in whom I am well pleased. Hear Him!” (Matthew 16:28-17:5)

The change presently taking place in the lives of Christians is inward. But within the culmination of the work of the Spirit in that future day of Jesus Christ, the change will include the outward also. The metamorphosis actually cannot be completed apart from this culminating, outward change. The Spirit of God “who has begun a good work in you will complete it until the day of Jesus Christ” (Philippians 1:6).

The day will come when we will put off “this body of this death” (Romans 7:24). That will be the day when He will “fashion anew the body of our humiliation, that it may be conformed to the body of His glory” (Philippians 3:21a, ASV). The work of the Spirit in this part of the metamorphosis is set forth in Matthew 17.

That which occurred on the Mount, when Jesus was transfigured, is a foreview of things that are yet to occur. The same Greek word translated “transformed” in Romans 12:2 (metamorphoo) is translated “transfigured” in Matthew 17:2. As Peter, James, and John appeared with Jesus on the Mount, Jesus was transfigured before them; and Moses and Elijah appeared and stood in His presence.

In Matthew 16:28, Christ had revealed that certain disciples would not die until they had seen “the Son of Man coming in His kingdom.” Then, in Matthew 17:1-5, after six days, on the seventh day, certain disciples (Peter, James, and John) saw “the Son of Man coming in His kingdom.”

Peter, as he wrote years later concerning this experience, said:

For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty [His greatest regal magnificence — a superlative in the Greek text]. (2 Peter 1:16)

Peter then went on to state that the time this eyewitness account occurred was “when we were with Him on the holy mountain” (2 Peter 1:18). Biblical revelation leaves no room to question or wonder exactly what is being foreshadowed by the events on the Mountain, recorded in Matthew 17:1-5.

The “six days” (Matthew 17:1) foreshadow the entire time comprising Man’s Day. “Six” is man’s number. These six days extend from the creation of Adam to the beginning of the Messianic Kingdom. Each one of these days is one thousand years in length (2 Peter 3:1-8).

This 6,000-year period comprises Man’s Day, and at the end of Man’s Day the Lord’s Day will begin.

The seventh 1,000-year period dating from the creation of Adam comprises the Lord’s Day. “Seven” is God’s number. It will be “after six days” — after 6,000 years, at the end of Man’s Day — that the Son of Man will be seen “coming in His kingdom,” beginning the Lord’s Day on the earth.

The “high mountain” (Matthew 17:1) foreshadows the coming kingdom. A “mountain” in Scripture, when used in this sense, refers to a kingdom (cf. Psalm 2:6; Ezekiel 28:14; Daniel 2:35). And, in this section of Scripture, the coming kingdom of our Lord is not referred to by just any mountain, but by “a high mountain.”

Jesus appeared in a transfigured body. Moses and Elijah appeared with Jesus, also in transfigured bodies. Moses had died, and had been raised from the dead. Elijah had never died, but had been removed from the earth alive. Peter, James, and John, out from the nation of Israel, appeared in natural bodies and were elevated above all those at the foot of the mount. And “a bright cloud,” the Glory of God (cf. Luke 9:31-32), overshadowed them all.

In the coming kingdom, Jesus will appear in this same transfigured body. Just as Moses (who was raised from the dead) and Elijah (who was removed from the earth without dying) appeared with Christ in transfigured bodies, so will Christians in that future day appear with Christ in transfigured bodies like the body of Christ.

When the Lord Himself descends from heaven to take His Church out of the world,

“. . . 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 . . . .” (1 Thessalonians 4:16-17a [16b]).

Christians associated with Christ in the kingdom will possess bodies like the body of Christ (a spiritual body — a body of flesh and bone, with the life-giving, animating principle being the Spirit of God). These Christians will be comprised of resurrected believers (typified by Moses) and believers who have never died (typified by Elijah). And these Christians will rule from the heavens over the earth as co-heirs with Christ.

Then, the nation of Israel (typified by Peter, James, and John) will be here on earth. And the individuals comprising this nation will be present in natural bodies (soulical bodies — bodies of flesh, blood, and bone, with the life-giving, animating principle being the blood [cf. Leviticus 17:11]). As Peter, James, and John were elevated above all those at the foot of the mount, the nation of Israel will be elevated above all other nations. And the Glory of God, the “bright cloud” which overshadowed those on the mount (cf. Matthew 17:5; Luke 9:32), will be restored to Israel (cf. Isaiah 2:1-4; 6:1-10; Joel 2:27-32).

One day when the Lord returns for His Church, the Holy Spirit will complete the metamorphosis. Christians will be delivered from “the body of this death” and will receive bodies that will possess an entirely different life-giving, animating principle than the bodies that Christians possess today. The Neshamah of God — the Holy Spirit Himself — will provide this life in the completion of the metamorphosis (1 Corinthians 15:40-45).

All Christians will be changed in the outward manifestation of the metamorphosis, for the resurrection and rapture, with the accompanying change of the body, are not contingent upon the inward change during the present time. The outward change is conditioned upon one’s positional standing (“in Christ”) alone.

But Christians experiencing the outward change apart from the prior inward change will realize the loss of their souls/lives. They will enter into the presence of the Lord with redeemed spirits, changed bodies, but forfeited lives. Consequently, they will occupy no position among the many sons who will be brought to glory.

(At the end of the present dispensation, all Christians will be resurrected, or removed from the earth without dying, in the same type of body in which Christ was raised from the dead. Christ was raised in a spiritual body rather than a natural [soulical] body [cf. 1 Corinthians 15:42-44]. He was raised in a body of flesh and bones, with the life-giving, animating principle of the body being the Spirit of God rather than the blood [which He had previously “poured out” [Isaiah 53:12].)

Christ though was not raised in a glorified body. He was raised in a type of body that possessed capabilities outside the scope possessed by a natural [soulical] body [e.g., He could appear at a certain place and disappear from that place, moving to another place, at will (Luke 24:31, 36)]. But there was no Glory connected with His resurrection body until “a cloud” received Him out of the disciples’ sight at the end of His forty-day post-resurrection ministry, when He was “received up into glory” [Acts 1:9; 1 Timothy 3:16].

This can be easily seen, for example, by noting the differences in two of Christ’s post-resurrection appearances. He appeared to the two disciples on the road to Emmaus later on the same day that He was raised from the dead [appearing apart from His Glory (Luke 24:13-31)], and He appeared a few years later to Paul on the road to Damascus [in connection with His Glory (Acts 9:1-5; 26:12-15)]. At Christ’s former appearance, it is apparent that there was nothing visibly different about His overall appearance that distinguished him from any other man. However, at His latter appearance, there was a major difference in this respect. There was a brightness surrounding His appearance that was above that of the noon-day sun [Acts 26:13; cf. Revelation 1:16].

When Christians are removed from the earth at the end of the present dispensation, they will receive bodies like Christ’s body at the time of His resurrection — a spiritual body of flesh and bones, apart from the Glory. The “redemption” of the body will then occur at a later time, synonymous with “the adoption” [Romans 8:23], not in connection with the removal of Christians from the earth at the end of the present dispensation.

[The manner in which the Greek text is worded in Romans 8:23, the redemption of the body and the adoption are synonymous. One is simply another way of saying the same thing as the other.

“…waiting out adoption, (namely) the ransoming of our body” (Lenski).
“Patiently awaiting son-placing, the redemption of our body” (Wuest).]

The adoption of Christians can occur only following events surrounding the judgment seat of Christ, for the adoption has to do with sons occupying the position of “firstborn” [firstborn sons] — something that cannot occur preceding a separation of Christians [the overcomers from the non-overcomers], based on decisions and determinations rendered at the judgment seat. Christians having been shown faithful at the judgment seat, realizing the salvation of their souls/lives, will be adopted as firstborn sons. But such will not be, for it cannot be, the case for unfaithful Christians, those having forfeited their souls/lives.

According to Romans 8:18-23, adoption as firstborn sons is in connection with rulership [in the human realm, only firstborn sons can rule in this manner within the theocracy]. And the unfaithful, though possessing spiritual bodies of flesh and bones, will be in no position to rule and cannot be adopted into a firstborn status. They can only appear as the ones seen in Hebrews 12:8 — as individuals who had previously rejected God’s child-training [Hebrews 12:5-7] and cannot now be His sons [the sons seen in Romans 8:19, adopted into a firstborn status in Romans 8:23].

[The word “chastisement” (KJV) in Hebrews 12:5-8 KJV is from noun and verb forms (paideia, paideuo) of a Greek word that means “child-training.” Then, the word translated “bastard” (KJV) in Hebrews 12:8 KJV is nothos in the Greek text. The word, contextually refers to those who reject God’s child-training and cannot be His sons.
“Sonship,” with a view to rulership, is in view. And only those capable of spiritual perception, only those born from above, would be in a position to reject God’s child-training. Thus, the unsaved cannot be in view; nor is eternal salvation even the subject at hand.]

Only following the adoption can the Glory be connected with the body, with man brought back into a full realization of that which Adam forfeited at the time of the fall [at the end of six days, at the end of 6,000 years]. Man, following the adoption and the corresponding restoration of the Glory will once again be enswathed in a covering of Glory and in a position to be further clothed in regal garments [refer to the text in parenthesis on page 6 in Chapter 1 of this book, in this site, Salvation of the Soul, for additional information in this realm].

Thus, the redemption of the body in Romans 8:23 can have nothing to do with the change in the body that will occur when Christians are removed from the earth at the end of the dispensation. As shown by the context, the redemption of the body in this verse can only be a reference to that future time when “the glory . . . shall be revealed in us,” in Christians; it can only be a reference to that future time when “the sons of God,” a new order of Sons — Christ with His co-heirs [overcoming Christians, adopted and properly arrayed] — will be manifested for all to behold [Romans 8:18-19].

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Excerpts from Ch. 4 of Salvation of the Soul BOOK in this site.

Word Document: The Metamorphosis by Arlen Chitwood.docx which is SAFE to open and print.

[For additional information on the preceding subject, refer to the appendix — “Adoption, Redemption of the Body” — in the author’s book, God’s Firstborn Sons BOOK, Appendix. Also see Brought Forth from Above BOOK preceding this commentary and The Crimson (Tola) Worm, Holy Spirit – Ministries and Filling!, and *God's Path to Glory Diagram, Gates and Paths, LEGAL SIZE.docx in this site.]

Also the following Word Documents are SAFE to open and print: Adoption, Redemption of the Body by Arlen Chitwood.docx and Metamorphosis, The, by Arlen Chitwood.docx.

(*God's Path to Glory Diagram, Gates and Paths, LEGAL SIZE.docx was designed using architectural software. A challenge to my patience, but I endured. The diagram shows the gates and path to soul salvation, the first gate being the “positional grace” gate. Safe to open and print. Just remember legal size and landscape setting.)

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Christians experiencing the outward change, but not the inward change,
will realize the loss of their souls/lives.
They will enter into the presence of the Lord
with redeemed spirits, changed bodies, but forfeited lives.
Consequently, they will occupy no position among the many sons
who will be brought to glory to rule and reign with Christ in His kingdom.

Bible One - Arlen Chitwood's Jude, Ch. 2, Maturity in the Faith, excerpt

Maturity in the Faith
By Arlen L. Chitwood of Lamp Broadcast

Peter directs his second epistle to “those who have obtained like precious faith with us by the righteousness of our God and Savior Jesus Christ” (2 Peter 1:1). This is a “faith” possessed by all Christians. We were all accorded the same measure of “faith” at the time we “passed from death to life” (John 5:24; Ephesians 2:1, 5). Every Christian begins at the same point with the same “like precious faith.” Then, in verses five through seven, Christians are told:

But also for this very reason, giving all diligence, add to [lit., ‘abundantly supply in’] your faith virtue, to [‘in’] virtue knowledge,
to [in] knowledge self-control, to [in] self-control perseverance; to [in] perseverance godliness,
to [in] godliness brotherly kindness; and to [in] brotherly kindness love. (2 Peter 1:5-7)

Peter then states in verse eight:

For if these things are yours and abound, you will be neither barren nor unfruitful in the knowledge [Greek: epignosis, mature knowledge] of our Lord Jesus Christ. (2 Peter 1:8)

The Greek word epignosis, referring to a “mature knowledge,” occurs three times in 2 Peter, chapter one (2 Peter 1:2-3, 5-8). In verse two, “grace and peace” are multiplied through a mature knowledge “of God and of Jesus our Lord [lit., “of God, even Jesus our Lord” (cf. 2 Peter 1:1)].” In verse three, Christians are given “all things that pertain to life and godliness” through the mature knowledge “of Him that hath called us to glory and virtue” (KJV); and in verses five through eight, abundantly supplying the things listed (with “faith” as the foundation) will result in “fruit-bearing” (if these things “abound” in the person) within one’s mature knowledge “of our Lord Jesus Christ.”

Colossians 2:2-3 is a corresponding passage concerning a mature knowledge “of Jesus our Lord” which deals with the same basic truths as 2 Peter 1:2-3, 5-8. In the Colossians passage, the “mystery of God” is revealed to be Christ, and in Him “are hidden all the treasures of wisdom and knowledge.” The words appearing between “God” and “Christ” (2 Peter 1:2) in the Authorized Version are not found in the best Greek manuscripts, and the latter part of this verse should literally read:

“. . . to a mature knowledge [epignosis] of the mystery of God, Christ.”

The name “Christ” is placed in apposition to the word “mystery” in the Greek text, making Christ to be “the mystery of God.” The things in this mystery were not fully opened up in the prior dispensation; but now, through additional revelation, the Holy Spirit is making these things known to the saints. Man today has the complete revelation of God, and as this revelation is received into man’s saved human spirit, the indwelling Holy Spirit takes the Word of God and reveals things concerning the Son (things previously made known but not fully opened up and revealed until dealt with in later revelation [John 16:13-15; 1 Corinthians 2:6-13; cf. Genesis 24:4, 10, 36, 53]).

In Colossians 2:2-3, it is only the person coming into a mature knowledge of the “mystery of God” who will see the great storehouse of “treasures of wisdom and knowledge” in Christ. In like manner, only the person coming into a mature knowledge of “Jesus Christ our Lord” in 2 Peter 1:2-3, 8, contained in the “mystery of God” in Colossians 2:2, will realize an increase of “grace” and “peace” (cf. “Mercy, peace, and love be multiplied to you” [Jude 1:2]), or come into possession of the numerous other things mentioned in this chapter.

In 2 Peter 1:3-4, a mature knowledge of God’s Son will result in the realization of two things:

a) Possessing “all things that pertain to life and godliness”: “Life” (Greek: Zoe) is used referring to life in its absolute fullness, which a Christian is to exhibit during his present pilgrim walk; and “godliness” refers to piety or reverence, which is to be exhibited at the same time. A godly walk in the fullness of life is appropriating that which God has for man (revealed in His Word) and, at the same time, walking in a Godlike manner.
b) Possessing “great and precious promises”: Through these “great and precious promises” (revealed in God’s Word) individuals become “partakers of the divine nature, having escaped the corruption that is in the world [by means of epignosis]…” (cf. 2 Peter 1:2-3; 2:20). The “divine nature” has been planted within the inner being of every Christian; but it, as faith, can be either dormant or very active. To assure that the “divine nature,” along with faith, does not lie dormant, a Christian must lay aside the things having to do with corruption in the world and receive the Word of God into his saved human spirit (James 1:21; 1 Peter 2:1-2). It is the reception of this Word and the corresponding work of the Holy Spirit alone that bring individuals into that position where spiritual growth is wrought, partaking of the “divine nature” is effected, and victory over the things of the world, the flesh, and the devil come to pass.

The great problem among Christians today is spiritual immaturity, which often results in fleshly or worldly living and resultant defeat in one’s spiritual life. There is no increase of “grace,” “mercy,” “peace,” and “love.” Such Christians, not in possession of a mature knowledge of the Word (epignosis), cannot be in possession of the things pertaining to “life and godliness”; and they can know very little to nothing of the “great and precious promises,” or being “partakers of the divine nature.” They, thus, can be easily “carried about with every wind of doctrine, by the trickery of men, in the cunning craftiness of deceitful plotting” (Ephesians 4:14).

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

See JUDE BOOK in this site.

The following Word Document is SAFE to open and copy: Maturity in the Faith by Arlen L. Chitwood.docx

To website CONTENTS Page.

The great problem among Christians today is spiritual immaturity,
which often results in fleshly or worldly living and resultant defeat in one’s spiritual life.
There is no increase of “grace,” “mercy,” “peace,” and “love.”
Such Christians, not in possession of a mature knowledge of the Word (epignosis),
cannot be in possession of the things pertaining to “life and godliness”;
and they can know very little to nothing of the “great and precious promises,”
or being “partakers of the divine nature.”
They, thus, can be easily “carried about with every wind of doctrine,
by the trickery of men, in the cunning craftiness of deceitful plotting.”

Bible One - The Neshamah by Arlen Chitwood

“Life” produced in unregenerate man has to do with a movement of the Spirit,
connected with an impartation of breath (the Neshamah ),
based on the finished work of the Son at Calvary.
This allows light to come into existence where only darkness had previously existed,
producing a division between man’s redeemed spirit and his unredeemed soul.

The Neshamah of God
Absolutely Necessary for Life
By Arlen L. Chitwood of Lamp Broadcast

The roots of all Biblical doctrine can be found in the Book of Genesis. This is the book of beginnings; and all Scripture beyond Genesis must, after some fashion, reach back and draw from this book.

The creation of Adam from a portion of the ground, and the removal of a rib from Adam’s side, occurred on the sixth day of the restoration account in Genesis 1. But the methods which God used to bring about both Adam’s creation and the formation of Eve from a part of Adam’s body were not revealed until subsequent summary statements in Genesis 2.

Most of the Genesis 2 is taken up with certain specifics concerning that which had previously occurred on the sixth day in the preceding chapter, and the account of these things is rich beyond degree in Biblical study. The second chapter of Genesis is the point where the origin of numerous Biblical doctrines can be traced, doctrines which cannot be properly understood apart from this chapter.

In the account of the creation of man we are given an insight into certain truths concerning “life,” derived from God. The means which God used in both man’s creation and the subsequent impartation of life to His new creation are given in Genesis 2:7:

“And the Lord God formed man of the dust of the ground [or, ‘a lump of earth’], and breathed into his nostrils the breath [the Neshamah nesh-aw-maw'] of life; and man became a living soul” (Genesis 2:7).

First, man existed as a lifeless form, previously fashioned from a portion of the ground. Creation in and of itself did not produce life in man. Life was imparted only after man’s creation, a life produced by means of the Breath of God. And it is here that “life” in relation to man is first mentioned in Scripture.

And through the impartation of this life, an unchangeable principle is set forth. God, at the very beginning, set forth the unchangeable means which He would use to impart life to the one without life, at any future point in time — physical or spiritual life.

The Hebrew word translated “breath” in Genesis 2:7 is Neshamah [nesh-a-maw]. The Neshamah of God produced “life.” The word “God” in this verse is a translation of the plural noun, Elohim, alluding to the fact — as clearly seen elsewhere in Scripture — that not only the Father, but also the Son and the Holy Spirit were instrumental in producing this life (e.g., cf. Genesis 1:1-3; John 1:1-5).

Thus, man’s life in the beginning was derived from the triune God through what is called the Neshamah.

First, the impartation of life to unredeemed man, who is “dead in trespasses and sins” (Ephesians 2:1), must follow the pattern (type) established in Genesis. Unredeemed man, as Adam prior to the impartation of the Neshamah of God, is lifeless; and, if he is to possess life, it must be derived through the same means as life was originally imparted to Adam.

Second, once this life is imparted, it must be continued and sustained. In this respect, Scripture clearly reveals that the Neshamah of God is inseparably connected with life in relation to man from beginning to end.

A first-mention principle was established in Genesis 2:7, revealing that “life” — past, present, future — must always be acquired through the same means set forth in this verse. God alone initially “imparts” and subsequently “continues” and “sustains” life; and this is always accomplished, in its entirety, through the Neshamah of God, the Breath of God.

Impartation of Life to the Unsaved

Unregenerate man today comes into a right relationship with God solely through the regenerating power of the Holy Spirit on the basis of Christ’s finished work at Calvary. Through the work of the Spirit, man passes “from death unto life” (John 5:24).

The word “Spirit” in the Greek text is Pneuma, a word which also means “breath.” It is used in the sense of “breath” in the New Testament through showing life being produced by “breathing in” or death being wrought by “breathing out.”

In Luke 8:55 life was restored to a young girl by her “spirit [breath]” returning, and in Luke 23:46 Christ terminated His life on the Cross by giving “up the spirit [lit., He ‘breathed out’]” (cf. James 2:26).

The Holy Spirit is the One Who generates life in lifeless man, and the expression used in both the Hebrew and Greek texts relative to this life being produced is “breathing in.” God, through the instrumentality of the Spirit, “breathes life into” unregenerate man today.

The impartation of life to man in Genesis 2:7 though is not the original type dealing with the work of the Spirit in relation to man’s salvation. The original type is found in the opening verses of the Genesis 1, and Genesis 2:7 forms a subsequent type, providing additional details. And this verse, providing the first mention of “life” in relation to man, must be in complete agreement with and understood in the light of that revealed in the original type.

The original type in Genesis 1:2-5 [2b] reads:

“…darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters.
And God said, Let there be light: and there was light.
And God saw the light that it was good: and God divided the light from the darkness…” (Genesis 1:2-5 [2b])

These verses outline the beginning of the restoration of a creation which was brought into a state of ruin through an act of Satan (the earth becoming a chaos because of Satan’s aspirations to be “like the most High” [Genesis 1:2a; Isaiah 14:12-14]). And these verses, in turn, set forth in type the beginning of the restoration of a creation which was brought into a ruined state through another act of Satan (effecting Adam’s fall, through the woman, by using a similar means to the one having previously brought about his own fall — “…you will be like God” [Genesis 3:1ff]).

This established pattern (type) relative to the restoration of a ruined material creation relates exactly how the restoration of man — a subsequent ruined creation — must occur today.

The Spirit of God moved in Genesis 1, effecting a beginning of the earth’s restoration. And the first thing recorded immediately following the Spirit’s movement was light shining out of the previously existing darkness, with a division being established between the light and the darkness (cf. Genesis 1:3-4; John 1:5; 2 Corinthians 4:6).

The Spirit of God, in like manner moves today, effecting a beginning of man’s restoration (the salvation of his spirit). And the first thing which God does for man is to cause light to shine out of the previously existing darkness, with a division being established between the light and the darkness (pertaining to a division between the spirit and the soul [Hebrews 4:12], inseparably associated with a division between the new and old natures [Galatians 4:22-31; 5:16-23]).

Note Paul’s words in 2 Corinthians 4:6; 5:17a:

“For God, who commanded the light to shine out of darkness, hath shined in our hearts to give the
light of the knowledge of the glory of God in the face of Jesus Christ.
Therefore if any man be in Christ, he is a new creature [‘creation’]…” (2 Corinthians 4:6; 5:17a)

And Genesis 2:7, a subsequent type from a different perspective (life produced in that which was lifeless), is an account portraying additional details relating to the same truth. The Spirit of God — the Neshamah — wrought order out of chaos in Genesis 1; the Spirit of God — the Neshamah — produced life in Genesis 2; and the Spirit of God — the Neshamah — brings order out of chaos, producing life in unregenerate man today.

“Life” produced in unregenerate man has to do with a movement of the Spirit, connected with an impartation of breath (the Neshamah), based on the finished work of the Son at Calvary. This allows light to come into existence where only darkness had previously existed, producing a division between man’s redeemed spirit and his unredeemed soul.

Impartation of Life to the Saved

Once life has been generated, the life must then be continued and sustained. Life is generated through “breathing in” (initial work of the Spirit), retained through the “breath remaining” (indwelling work of the Spirit), and sustained through a “continued breathing in” (a continued work of the Spirit).

Sustenance for life, a “continued breathing in,” is what is involved in 2 Timothy 3:16. This verse, studied in the light of Genesis 2:7, is the key which will unlock the door concerning the Neshamah of God in relation to saved man, demonstrate the power of the Word of God, and reveal the reason Christians are commanded to “receive the implanted word.”

“All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, So that the man of God may be thoroughly equipped for every good work” (II Tim. 3:16-17 NIV).

“God-breathed” in 2 Timothy 3:16 is a translation of the compound Greek word Theopneustos, which is simply the word for “God” (Theos) and the word for “breath,” or “Spirit” (Pneuma) added. Thus, the translation “God-breathed” is not only a very literal translation, but, in the light of Genesis 2:7, it is the best of all possible translations.

The “Word of God” is, thus, here identified with the Neshamah of God. The Word of God was given through the instrumentality of the Holy Spirit (II Peter 1:21), and is the element which the indwelling Holy Spirit uses to sustain the life which He Himself originally imparted and presently continues.

Thus, in a full Scriptural respect, the Neshamah of God can only refer to both the Spirit and the Word. “Life” emanates from both (2 Corinthians 3:6; Hebrews 4:12; James 2:26), and the relationship existing between both prohibits any separation.

The Word of God, because of its very origin and nature — God-breathed — is the only thing which the Holy Spirit, Who gave the Word, can use to effect man’s spiritual growth toward maturity.

The Neshamah of God (the Holy Spirit), Who imparted life, uses the Neshamah of God (the living, implanted Word, which He moved men to pen) to sustain this life. And, through this sustenance, a person progressively becomes “wise unto salvation” (2 Timothy 3:15).

And this continuing work of the Spirit is something seen in the remaining five days of God’s restorative work in Genesis 1.

God’s work on the first day relates to the impartation of life (the salvation of the spirit).

God’s work on the remaining five days relates to continuing and sustaining that life (growth unto maturity, the salvation of the soul).

And God’s work throughout all six days is with a view to the seventh day of rest (the Messianic Era).

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Word Document: The Neshamah of God by Arlen Chitwood.docx which is SAFE to open and print.

Also see Appendix II about the Neshamah in this site.

To website CONTENTS Page.

Ray Stedman Organization - Allegories and Types by Elaine Stedman

The word type is borrowed from the Greek tupos,
which is a mark formed by a blow or impression, hence a figure or image.
Right now you are reading the mark made by typeface,
each letter, word and paragraph conveying by the use of agreed-upon symbols
the thoughts which have been set in "type."
We use the word typical, meaning that which bears the impress of
some distinctive pattern of design, thought, and so on.
So if we want to draw our definition of a biblical type from this basic data,
then we can see widespread use of types in the Bible.

Allegories and Types
Basics of Bible Interpretation
By Elaine Stedman

A considerably advanced degree of interpretive skill is needed for unraveling the truth woven into allegories and types. But note that in every case there are known quantities which by comparison and correspondence are designed to lead us to an understandable interpretation. It is not surprising that there are extremes of interpretive opinion regarding these forms, as the interpreter's task is an imposing one. On the one hand we view with alarm the excesses of some of the early church fathers, who took such leaps of interpretive fancy that the whole idea of types and allegories has been discredited, or at least discounted, by some modern Bible scholars as what they call "allegorizing" or "spiritualizing" the text. On the other hand, since these figures are identifiable in the Bible itself when it uses the term "type" or "allegory," we do well not to throw out that which God has apparently determined to use. He is so much more imaginative than we are! So, being willing to face the difficulties, let's give God a chance to enlighten us with the communication tools he has devised.

Allegories

The one allegory in the Bible that is so labeled is in Galatians 4:21-31 NASB: "Now this is an allegory" Paul says in Galatians 4:24 NASB.

So we have at least one identifiable example of this figure of speech. Paul writes,

Tell me, you who desire to be under law, do you not hear the law? For it is written that Abraham had two sons, one by a slave and one by a free woman. But the son of the slave was born according to the flesh, the son of the free woman through promise. Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But Jerusalem above is free, and she is our mother (Galatians 4:21-26 NASB).

At first look, our task seems rather formidable, but let's try to sort out the pieces that correspond. I suggest the key is, "...these women are two covenants." So I proceed to try to sort out the various references under these headings.

I read the context in the book of Galatians, also the Old Testament account to which Paul is referring (Genesis 15-17 NASB and Genesis 21:1-21 NASB), so that I'll have the whole story in mind, and here's what I see as a result:

Two Covenants

We can see even more if we use another key phrase, "Now we, brethren, like Isaac, are children of promise" (Galatians 4:28). This suggests another comparison.

Two Kinds of Children

"We" Christians, says Paul, "are like Isaac!" And, by implication at least, not like Ishmael.

And when you reflect that in Galatians Paul is addressing Gentile Christians, it seems as if he expected a great deal from them, interpretively. How could they grasp such a far-out figure? Well, it's not hard to envision when we remember he was countering the arguments of the Judaizers, who had taught these Galatians that the works of the law were necessary, for salvation and for sanctification. Where but to the Old Testament (from which these false teachers quoted) would Paul go to expose their fallacies?

What interpretive principles can we draw from this biblical example of allegory? Here's what I see:

1. Allegory is a bona-fide figure of speech used in the Bible.
2. It employs comparison and correspondence of words and ideas.
3. It is illustrative and explanatory of a specific line of truth.
4. It cannot be divorced from its local context or the historical narrative from which it is drawn.
5. It is comprised of a number of metaphorical expressions in which the meaning of one word is invested in another, e.g. Hagar is Mt. Sinai, that is, she represents the Law of Moses.
6. None of the figurative expressions are so obscure as to leave us guessing as to their import.
7. We can expect to learn something from their use that will be of profit--applicable to life.
8. We would be wise not to assume that such hidden meanings are latent in every place in the Bible.

Are there other legitimate uses of allegory in the Bible, even though not specifically identified as such? I don't know. This is the only one specifically identified in the New Testament by the Greek word which we translate "allegory." What is important, and what I do know, is that God wants us to recognize that here he has established a valid vehicle of communication using the idea of word correspondence, in which one word can represent all the implications of a broad concept (Hagar = Mt. Sinai = the Law).

Certainly we see the same sort of thing, though not so elaborately spelled out, in "For Christ our Passover also has been sacrificed" (1 Corinthians 5:7 NASB). Here the mind turns immediately to the question, in what ways does the Passover picture the Lord Jesus in his sacrifice? So we turn back to Exodus 12 where the Passover was instituted by God and proceed to think it through. I would commend it to you as a most enlightening exercise of your interpretive skill.

The same feature of correspondence is true of "...all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ" (1 Corinthians 10:4 NASB). Again our minds are drawn back to Israel's wilderness journey to investigate what God had in mind for us to learn through this mind-intriguing method of teaching. Whether we call these allegories or not is unimportant as long as we discover their hidden truths. However, I'm inclined to think there are more allegories hidden in the Bible than we give God credit for. Stuart Briscoe, in his delightful and careful treatise on Ezekiel 1 is not ashamed to say so. He calls Ezekiel's bizarre acting-out of the "Word of the Lord" allegorical. In trying to interpret this difficult book, one is inclined to agree.

Types

It is exceedingly unfortunate that modern scholarship has succeeded in almost eliminating the investigation and teaching of typology as a valid interpretive pursuit. So much has been lost of the richness and practical illustrative value which I believe God intends we should have through an understanding of types. I would like to try to regain something of this lost value, using the Bible itself as the foundation for its validity.

Typology is a bad word in many theological circles, but it is not difficult to see that God has a use for it, even if we do not. It is easy to see why many have reacted adversely to this field of biblical interpretation, for one only needs to read some of the writings of the past centuries to see the tendency to overreach in this obviously fascinating use of figurative language.

Much of the problem would be resolved, however, by simply agreeing on what a type is. The definition can be broad or narrow, based on the source of information we employ. I would remind you once again, the word type is borrowed from the Greek tupos, which is a mark formed by a blow or impression, hence a figure or image. Right now you are reading the mark made by typeface, each letter, word and paragraph conveying by the use of agreed-upon symbols the thoughts which have been set in "type." We use the word typical, meaning that which bears the impress of some distinctive pattern of design, thought, and so on. So if we want to draw our definition of a biblical type from this basic data, then we can see widespread use of types in the Bible such as one can read in Wilson's Dictionary of Bible Types. (Pat's note: Also see NTS Dictionary of Bible Types.)

Dr. Walter Wilson's "types" range from items like:

YOKE

Genesis 27:40b This type is used to indicate the oppression and repression placed upon one person by another person, or upon one nation by another nation.

Matthew 11:29b This term is used to indicate the blessed union for service which the Lord desires on the part of His people. The Christian, walking with the Lord and serving Him, finds the work to be easy, and the load is light.

2 Corinthians 6:14b In this case the yoke represents an unhappy union of those who are saved with those who are unsaved in any service or work. The Lord commands His people to be linked up only with Christians, and not with those who belong to Satan's family. This refers to marriage, to business, and to every other form of union. This situation is complicated frequently by those who are saved, born again, after the union is made. God made provision for this situation in various parts of His Word. (2)

to his entry on:

SCAPEGOAT

Leviticus 16:8b The goats in this story represent two aspects of the sacrifice of the Lord Jesus. The live goat which became the scapegoat is a picture of the Savior living in glory with the marks of Calvary upon Him, having taken away the sin of the world, and having died at Calvary for our sins. The dead goat represents Christ at Calvary, giving up His life for us. (3)

Certainly these are figurative words containing the feature of correspondence to which we have alluded, but they differ widely in their usage. The word yoke has general usage as implying "two joined together in a working union," while the word scapegoat has a specific identification with the sacrifices ordered under the Levitical priesthood. To make any sense at all, this latter word must be viewed in the tight context of Leviticus 16. I question whether yoke should be called a type; however, scapegoat comes much closer to the biblical significance of that term, in my estimation.

We can draw the lines a bit tighter if we say a type is a person or thing prefiguring a future person or thing; or a figure or example of something future and more or less prophetic called the antitype. Then we can define the antitype as: a thing formed after some pattern, or a thing resembling another, its counterpart--or something which answers to a type. Essentially, I see a type as a figurative expression picturing, in shadow form, an identifiable reality elsewhere presented in scripture. Both type and antitype are New Testament biblical terms, as we shall illustrate later.

My own composite expression of all I have grasped on the subject is this: I see a type as being a premeditated resemblance which God has built into the Bible and history to illustrate and teach truth---to make it easier to grasp than if it were only stated in prosaic and propositional terms. It is a kindness of God to stir our minds and imagination by the use of types --to make an unforgettable impress. I see it as God's way of "putting his brand on our brain" so that we cannot escape the impact of truth.

Under the general heading of typology, then, we could group various terms, all derived from scripture, portraying slightly different forms of this figure. I would like to list these and illustrate each one.

Typology

Perhaps it would be helpful to identify the use of some of these words in the New Testament to see their use in context:

1. Tupos

John 20:25 print (or mark) of the nails
Acts 7:43 figures (idol images) of foreign gods
Acts 23:25 a letter of this type (following this pattern) or "to this effect"
Romans 5:14 Adam, a type (or pattern) of Christ
Romans 6:17 a type (or standard) of teaching
1 Corinthians 10:6 these things (Israel's history, the rock picturing Christ, etc.) are types.
1 Corinthians 10:11 now these things happened to them typically, for our admonition.
Philippians 3:17 you have us as a type (or pattern)
1 Thessalonians 1:7 so you became a type (or pattern) to all that believe.
1 Timothy 4:12 but you became a type (or pattern) of the believers, in speech and behavior.
Titus 2:7 in all things showing yourself a pattern of good works.
Hebrews 8:5 make all things according to the pattern shown to you in the mount
1 Peter 5:3 becoming examples to the flock

Here we see all the uses of tupos in the Greek New Testament and can identify the various meanings given to this word, all relating to its basic import, but some becoming a much more extensive and formal usage, as we can determine by setting them in their context.

For instance, the "print" (tupos) of the nails in the hands of Jesus obviously carries the basic sense of "a mark made by striking a blow," and we do not look for any deeper meaning than this. On the other hand, when we see that "Adam...was a type of the one who was to come" (i.e. Christ) we are immediately alerted to seek the answer to the question, "In what way?" Certainly he was not a type in reference to sin, since Adam began the pattern of disobedience we have all perpetuated, while the Lord Jesus never sinned. So as we read the whole of Romans 5, we have a study in comparisons and contrasts in which we see that the way Adam typified Christ is that each was the source and beginning of a far-reaching fallout of consequences that have affected the whole of mankind. Here is the resemblance--and the theological implications are terrific! A clear understanding of this comparison in Romans 5 is a wide-open window toward understanding God and man.

Then there's the clearly specified typology of the resemblance (whether by comparison or contrast) of the Old Testament priesthood of Aaron and of Melchizedek with the high-priestly ministry of the Lord Jesus. In Hebrews 8:5 we have three of the words in our chart:

"They (the Old Testament tabernacle and priesthood) serve a copy (hupodeigma) and shadow (skia) of the heavenly sanctuary; for when Moses was about to erect the tent he was instructed by God, saying, 'See that you make everything according to the pattern (tupos) which was shown you in the mountain.'"

Certainly here is the clear declaration of God's intent to implant deeply significant truth in the worship and form of the tabernacle, investing deep levels of truth in the physical forms and actions to impart spiritual understanding. Evidently God gave Moses a blueprint--not just of form and furniture, but of the shadows and examples woven into his pattern, pointing to the realities which they picture. Our understanding of the Book of Hebrews revolves around our tracing through these analogies.

But the anchor point for our basic approach to the study of types rests in 1 Corinthians 10 NASB.

Now these things are types of us, so that we might not be craving after evil things as indeed those were craving (1 Corinthians 10:6 NASB, literal rendering)

And again:

These things happened to those men typically and were written down for admonition of us upon whom the ends of the ages have come down (1 Corinthians 10:11 NASB, literal rendering).

Here is a wide-open door of typical teaching, for Israel is cited as an example, essentially a negative one, warning us against doing as they did. The target for the truth thus communicated is specifically designated as Christians in this later age, the church age. But how do we identify the point of analogy? Is each Israelite a type, or the nation? I have found that the key to a consistent application of this typology is to recognize that the nation Israel is picturing the individual Christian. When we keep that in mind the analogy fits and we can learn the lessons God has for us in this type.

Let's explore Israel's wilderness experience as an example to see if (1) we can match the type with its antitype, and (2) learn the needed lessons.

Hebrews 3:12 NASB, speaking of Israel's wilderness wanderings says:

"Take care, brethren, lest there be in you an evil, unbelieving heart, leading you to fall away from the living God" (Hebrews 3:12 NASB).

It seems we should learn an important lesson from Israel's experience — but what lesson?

Reviewing Israel's history, we start with her departure from Egypt (the beginning of redemption) and follow her story into the land of promise (the place of rest). Let's trace it through. In Exodus 12; 13, beginning with the Passover, we see God's preparation for Israel's release from slavery; the Red Sea crossing and the wilderness journey is the trial of their faith; the entry and conquest of the land is entering into the victory and fulfillment of being in the place of God's appointment, despite obstacles.

Please read at least Exodus 3; 4; 12; 13; Numbers 13; 14; Deuteronomy 34; Joshua 1; 2; 3; 4; 5; 6; 7; 8 to get the most out of this study. Then correlate with Hebrews 3; 4.

in the New Testament.

Release from Slavery

The beginning of freedom is Christ--our Passover (1 Corinthians 5:7). This expression cites an obvious analogy, but what are the similarities? We discover them by reading Exodus 3-13 to get the background, observing especially Exodus 12, as it relates to Christ our Passover in 1 Corinthians 5:7, noting the resemblance features. Christ is the reality-- the Passover is the shadow.

A Lamb Slain--a picture of redemption, setting free from bondage and death (John 1:29). Christ died for us.
Blood Sprinkled--application and identification, the activity of faith (John 6:27-29).
The Lamb Eaten--strength and sustenance for life (John 6:53).
Unleavened Bread--strength for life's journey based on the putting away of sin and feeding on Christ. Corresponds to Christ the Bread of Life in John 6. (See also 1 Corinthians 5:6-8)
Circumcision--the mark of God's ownership, the judging of the principle of independent self-effort (cutting off the flesh) (Colossians 2:9-11, Philippians 3:3).
Readiness to Travel--a willingness to move out at God's command--out of bondage into the place of freedom and victory.

The Trial of Faith

The Dead Sea--God's power to deliver through the tight spots. Also his cutting off the way back--no returning to the former bondage.
Israel--(prince with God, or one who prevails with God) is a picture of the Christian believer.
Egypt--bondage to Satan as god of this world, through the appeal of the world.
Dying in the Wilderness--the result of unbelief--always death.
Manna--God's sustaining grace even in the face of rebellion.
Jordan River--the trial of faith: to repudiate the flesh and obey God despite circumstances and feelings (the flood condition). Corresponds to our experience of Romans 6--we died with Christ, thus freed from sin's power.

Entering God's Rest

Canaan--the place of victory and rest in the midst of conflict.
Caleb--the typical man of faith--conquering through God's power.
Jericho--conquest and victory through faith in the certain Word of God. The foolishness of God is wiser than men (1 Corinthians 1:25).
Ai--(a heap of ruin) defeat through self-confidence and incomplete obedience.
Giants--seemingly invincible, unconquerable obstacles.
Possessing the land--(only as the soles of their feet trod the ground) the walk of faith, taking possession of what is already ours--believing and acting on God's promises.
Moses--not able to enter the land--the Law's inability to get us into the place of rest and victory.
Joshua--a picture of Jesus (same word) as the trailblazer or pioneer of faith who is able to lead us into the place of victory and rest.

Our research has taken us through large portions of Exodus, Numbers, Deuteronomy, and Joshua in the Old Testament, while Hebrews 3; 4 presents the New Testament application of the type. Here we see the imperative nature of a life of faith, of fully entering God's rest. By contrast, we can see in Numbers 13:17 to Numbers 14:35 (Numbers 13:17-14:35) the fatal consequences of unbelief. Through all this, Israel pictures in physical, historical terms the spiritual realities of the Christian life of a New Testament believer in Christ.

In application, we are here presented with clear testimony that we must believe God's Word and act on his promises if we are to enjoy a life of fulfillment and victory over the enemy forces. REST should be a most important word in the Christian vocabulary--and it is only experienced through the obedience of faith.

"Therefore, while the promise of entering his rest remains [like today] let us fear lest any of you be judged to have failed to reach it. For good news came to us just as to them." (Hebrews 4:1-2).

In this rather telling illustration we can discern something of the value of the study of types, for they have the capacity to make an indelible impression on the mind and heart in a uniquely helpful way. If you are yet unconvinced, I suggest you read the highly interesting treatment of the book of Esther by my fellow-pastor, Ray Stedman. His book is titled The Queen and I. The clincher, for me, on the typological nature of Esther is the Hebrew names of Haman's ten sons as Mr. Stedman points out in Chapter 10. Read it and see what you conclude, will you?

Some years ago I endeavored to pin down some principles for interpreting symbols and types, and as I review my conclusions, I feel they are still valid. Here are my suggestions. I hope you will find them helpful.

Biblical Symbols and Types
Rules for Interpretation

1. Look for the basic meaning of the symbol. Go beyond the superficial.
2. The physical is often used to picture the spiritual.
3. Look for the consistent use of a specific symbol in the Old Testament.
4. The symbol or type must be an illustration of and consistent with New Testament truth.
5. Recognize that the Old Testament teaches the same truth as the New Testament.
6. Don't expect the type to cover every subject of theology--limit to the topic under consideration in the context.
7. Assume that details given have meaning--seek to discover that meaning. However, don't expect every detail to fit. Every analogy, by its very nature, falls short of the full reality.
8. Identify interpretational constants by determining an accurate definition of any type or symbol which fits all the uses of that term in Scripture, e.g. "Lion" symbolizes power, whether applied to Satan as "a roaring lion" or to Christ as the "lion of the tribe of Judah."

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The following Word Document is SAFE to open and print: Allegories and Types by Elaine Stedman.docx

References:

1. Stuart Briscoe, All Things Weird and Wonderful (Wheaton: Victor Books, 1977), p. 118.
2. Walter L. Wilson, Dictionary of Bible Types (Grand Rapids: William B. Eerdmans Co., 1957), p. 519.
3. Ibid., p. 396.

Copyright © 2009 by Elaine Stedman — This material is the sole property of Ray Stedman Ministries. It may be copied only in its entirety for circulation freely without charge. All copies and/or of this data file must contain this copyright notice. This data file may not be copied in part, edited, revised, copied for resale or incorporated in any commercial publications, recordings, broadcasts, performances, displays, or other products offered for sale without the written permission of Ray Stedman Ministries. This material is from the Official Ray C. Stedman Library web site at http://www.RayStedman.org. Requests for permission to use this material or excerpts thereof should be directed to webmaster@RayStedman.org. This Copyright notice supercedes all other Copyright notices.

Copies of any message or sermon translations must be furnished to webmaster@RayStedman.org in PDF format, with contact information and qualifications concerning the translator(s) provided separately in English.

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Note that this is something that the Christian himself is to put on. This has nothing to do with the righteousness of Christ imputed to the Christian at the time of the birth from above. Rather, the “breastplate of righteousness” has to do with right living. It has to do with the “righteous acts of the saints” (Revelation 19:8, ASV), which make up the wedding garment.

The Whole Armor of God
By Arlen Chitwood of Lamp Broadcast

Ephesians 6:10-18 is the passage in the Word of God that instructs Christians concerning how to be properly clothed in order to withstand the onslaughts of Satan and his demons today. There is a battle presently being waged. This battle is specifically said to not be “against flesh and blood [not against fallen man residing on the earth],” but, instead, “against principalities, against powers, against the rulers of the darkness of this world [age], against spiritual wickedness in high places [against the spirit forces of wickedness in the heavenlies]” (Ephesians 6:12). And the issue at hand concerns a future governmental control over the earth from a heavenly realm as joint-heirs with the “King of kings, and Lord of lords.”

A battle of this nature requires extensive preparation, and only those properly prepared can be victorious in the battle. This is the reason given in Ephesians 4:11ff for the placement of pastor-teachers in the Church, and this is the reason given in Ephesians 6:10ff for the battle-dress in which Christians are to be arrayed.

Christians entering into this conflict are to take unto themselves “the whole armor of God.” Nothing short of this will suffice, for Christians are able to withstand Satan’s attacks (are able to stand against the wiles of the devil) only in this manner.

Six items are listed for Christians to take in order to be properly clothed in the present conflict:

1) “Stand therefore, having girded your waist with truth . . . .” (Ephesians 6:14a).

There is no definite article before “truth.” This is not “the truth,” which is the Word of God. That appears later (Ephesians 6:17).

The girdle is placed about the waist first, and the other pieces of armor are affixed to the girdle. Placing the girdle about the waist is with a view to the other pieces of armor also being taken and put on; and for a Christian to put on the girdle of truth can only be synonymous with a Christian entering the conflict in a truthful or sincere and earnest manner, looking ahead to continuing the process of putting on the armor, ultimately resulting in his being clothed with the whole armor of God.

Arraying one’s self with the girdle has to do with a Caleb and Joshua type attitude toward the goal in view:

. . . Let us go up at once and take possession, for we are well able to overcome it. (Numbers 13:30).

2) “. . . having put on the breastplate of righteousness” (Ephesians 6:14b).

3) “and having shod your feet with the preparation of the gospel of peace” (Ephesians 6:15).

Note the emphasis in verses eleven, thirteen, and fourteen 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, “shod . . . 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 with which you will be able to quench all the fiery darts of the wicked one” (Ephesians 6:16).

“Faith” is simply believing that which God has to say about a matter. The weakness of the average Christian is lack of faith, which results from the neglect of prayerful study of and meditation in the Word of God. Hebrews 11, the great chapter on faith, provides the capstone to the first ten chapters of the book of Hebrews; and the opening two verses of Hebrews 12 provide the capstone to all that is stated in chapter eleven.

In these verses, Christians are exhorted to “lay aside every weight [every hindrance in the spiritual warfare], and the sin which so easily ensnares us [lack of faith, the besetting sin common to every Christian (ref. Hebrews 11)].” And in this manner alone Christians are to “run with endurance” the race set before them, “looking to Jesus [lit., looking from, to Jesus (i.e., looking from all that surrounds, to Jesus)] . . . .”

5) “And take the helmet of salvation . . . .” (Ephesians 6:17a).

1 Thessalonians 5:8 reveals that this helmet is the “hope of salvation.” This is the salvation to be revealed (salvation of the soul) at the time Christ returns. The hope set before Christians is the hope of occupying a position with Christ in His coming kingdom. There is no other doctrine in the Word of God that will inspire and encourage a Christian more in the present conflict against Satan and his demons than the doctrine of “that blessed hope” (Titus 2:12-13; cf. Colossians 1:5, 27; Titus 1:2; 3:7; Hebrews 3:6; 6:18).

6) “and the sword of the Spirit, which is the Word of God” (Ephesians 6:17b).

Christ Himself, in the temptation account, demonstrated that the one great weapon to be used against Satan is the Word of God. Satan also knew and attested to the power of this Word when he attempted to use it against Christ (Matthew 4:1-11; Luke 4:1-13; cf. Hebrews 4:12). David said, “Your Word I have hid in mine heart that I might not sin against You” (Psalm 119:11). It is vitally important, it is imperative, that Christians know and use the Word of God in the present conflict.

Having properly clothed and armed themselves, Christians are to then be:

Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints. (Ephesians 6:18)

Overcoming is a lifelong task, provision has been made, and proffered rewards await the victors. In the words of Paul, as he was moved [borne along] by the Holy Spirit, “So run, that you may obtain” (1 Corinthians 9:24b).

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Judgment Seat of Christ BOOK, Ch. 4, in this site.

Word Document: The Whole Armor of God by Arlen Chitwood.docx which is SAFE to open and print.

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There is a Day Coming
Excerpt from Judgment Seat of Christ by Arlen Chitwood of Lamp Broadcast

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 Colossians 1:28, 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).

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.

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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Judgment Seat of Christ BOOK, Ch. 16, in this site.

Word Document: There is a Day Coming by Arlen Chitwood.docx which is SAFE to open and print.

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Every Christian should realize that the Holy Bible is primarily a book for the believer in Christ,
given to be studied and absorbed so that the Christian may please God
through continual spiritual growth.

The pastors of churches have the primary responsibility of bringing Christians
to a mature position in Christ.

But Christians face the problem of immature church sermons.
Pastors feed their flocks the “milk,” not the “meat” (solid food), of God’s Word.
Consequently, Christians in churches continue in a "carnal" state
only digesting food for immature babies

Bible One -Arlen Chitwood's Had Ye Believed Moses, Ch. 8, Things Hoped For

Christians viewing this hope with boldness and pride, knowing that this hope is an anchor of the soul, are not to be afraid, troubled, or intimidated by those who might speak evil of them because of this hope. Rather, Christians are to view this hope and respond to others concerning this hope in such a manner that even their accusers might, themselves, end up being ashamed.

Things Hoped For
By Arlen Chitwood of Lamp Broadcast

Hebrews 11:1 introduces what is often looked upon as “the great chapter on faith” in the Word of God, can be viewed only one way contextually: “Now faith [to the saving of the soul] is…” And the remainder of the verse doesn’t provide a definition of faith (which is something seen in the meaning of the word itself; i.e., “faith” is believing God). Rather, the remainder of the verse reveals that which emanates out of the faith in view, that which emanates out of believing God to the saving of the soul.

1) The Substance of Things Hoped for

The word “substance” is a translation of the Greek word, hupostasis. This is a compound word, comprised of hupo and stasis. Hupo means “under,” and stasis means “to stand.” And the words used together, forming a compound word, would carry the meaning, “to stand under.” The thought in view is that of a foundation underlying a superstructure.

That is, faith to the saving of the soul is the foundation upon which the “things hoped for [the superstructure]” rests. The immediate contextual reference would be back to the last mention of hope in the book (Hebrews 10:23), where an exhortation is given:

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

The hope set before Christians and that which lies within the framework of this hope is the revealed purpose for a further exhortation in verses twenty-four and twenty-five:

And let us consider one another in order to stir up [‘incite’] 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. (Hebrews 10:24-25)

Christians are exhorted to assemble together, not for the sake of mutual encouragement and incitement in a general sense but for the sake of mutual encouragement and incitement in a particular, specified realm. The hope set before Christians is in view, and this hope must be kept in view if Christians would assemble within the framework of that seen in Hebrews 10:23-25.

This hope was seen earlier in the book as “an anchor of the soul” (Hebrews 6:18-19). An anchor is something that holds that to which it is attached firmly in place. And, with the soul being anchored in this manner, Christians are, in turn, to “hold fast the confidence and the rejoicing of the hope firm unto the end” (Hebrews 3:6).

The words “confidence” and “rejoicing” are translations of Greek words (parresia and kauchema) which have to do with “boldness” and “pride” respectively. Christians possess something of incalculable value, something that they can both be bold about and take pride in (resulting in “rejoicing,” as in the KJV translation).

Christians possess a hope, which is an anchor of the soul. And they are to exhibit boldness and pride in that which is theirs as they stand ready to respond to any individual who might ask them about this hope:

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).

It is inevitable that a response of this nature will result in askance looks, disdain, scorn, etc. at the hands of other Christians. That was anticipated by Peter as he penned the words in this verse. He himself knew full-well that the servant would receive no better treatment than that accorded the One Whom he served (cf. Acts 4:1-21; 5:28-40; 1 Peter 1:7, 11; 4:12-19; cf. John 21:18-19).

And with this in view, immediately before and after Peter penned the words in Hebrews 10:15, he wrote,

But even if you should suffer for righteousness' sake, you are blessed. And do not be afraid of their threats [don’t be intimidated by them], nor be troubled.
Having a good conscience [spiritual awareness]; that when they defame you as evildoers, those who revile your good conduct [manner of living] in Christ may be ashamed (Hebrews 10:14, 16).

This is the hope spoken of by Paul in his letter to Titus in connection with an inheritance in the coming age (cf. Titus 1:2; 3:7). And it is called “that blessed hope,” having to do with “the glorious appearing [lit., ‘the appearing of the glory’] of the great God and our Savior Jesus Christ” (Titus 2:13). And Paul in this epistle, relative to this hope, exhorts Christians to “live soberly [of sound mind, keeping one’s head], righteously, and godly, in this present world [‘age’]” (Titus 2:12-13).

And this hope is presented in a similar manner other places in both the Pauline and General epistles (e.g., Ephesians 1:18; Colossians 1:5, 23, 27; 1 Thessalonians 5:8; 1 Peter 1:3; 1 John 3:3). This is a “hope” that rests on the foundation “of faith to the saving of the soul.” And it is only one of two things singled out and mentioned in connection with faith in Hebrews 11:1.

2) The Evidence of Things Not Seen

“The evidence of things not seen” is that which is also singled out and mentioned in connection with “faith to the saving of the soul.”

The word “evidence,” a translation of the Greek word elegchos, could be better translated in the sense of “bringing to light.” That is, “faith to the saving of the soul” is not only the foundation on which our hope rests but it is also that which brings to light the things not seen, connected with this hope.

The things not seen, further dealt with in Hebrews 11:3, have to do with that which cannot be seen in the world about us. But, through “faith to the saving of the soul,” these things can be seen in that which God has revealed in His Word (cf. 1 Corinthians 2:9-10).

“Faith to the saving of the soul” is the one thing that can bring to light, from the Word, that which a person cannot see in the present world system under Satan. There is the present kingdom under Satan, and there is the coming kingdom under Christ. The things of the present kingdom can be seen through natural perception, by the natural man; but the things of the coming kingdom can be seen only through spiritual perception, by the spiritual man.

These things can be seen only by faith, only by believing that which God has revealed in His Word. And it is only through this means that all the various things having to do with the saving of the soul, the hope set before us, are brought to light. They are brought to light through the Word being opened to the Christians’ understanding by the One presently in the world searching for a bride for God’s Son (cf. Genesis 24:1ff; John 16:12-15). And all these things from the Word are being laid out before the prospective bride — described as “jewelry of silver, and jewelry of gold” — as the Spirit completes His work during the present dispensation (Genesis 24:53ff).

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Word Document: Things Hoped For by Arlen Chitwood.docx which is SAFE to open and print.

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Arlen Chitwood's The Mystery

“The mystery” revealed to Paul was simply an opening up and an unveiling of things which had lain in the bosom of an existing revelation — a revelation wherein the roots of all Biblical doctrine lie.

The Mystery
Revealed to and Proclaimed by Paul to Christians throughout the Gentile World
By Arlen L. Chitwood of Lamp Broadcast

“The mystery” revealed to Paul, “hid in God” from the beginning (the beginning of the ages), of necessity, forms an integral part of the Old Testament Scriptures. There is nothing in the New Testament that does not have its roots in one or more places in the Old Testament. The New is simply an opening up and unveiling of that drawn from foundational material previously set forth in the Old, drawn mainly from the types (cf. Luke 24:25-27, 44;1 Corinthians 10:6, 11; Ephesians 3:9-11; Colossians 1:16-18, 25-27).

And, aside from the death, burial, and resurrection of Christ, the New Testament has to do mainly with one major facet of Old Testament revelation:

The New Testament, in this respect, has to do mainly with all the various things pertaining to the heavenly sphere of the coming kingdom — first, as these things pertained to Israel; and then, as these things presently pertain to the one new man “in Christ.”

“The mystery” was revealed to Moses first, though remaining a mystery, remaining veiled. Then, some fifteen centuries later, God took Paul aside (evidently to Arabia [the same country to which he had previously taken Moses to reveal things pertaining to the theocracy], then into heaven [2 Corinthians 12:1-7; Galatians 1:11-17]); and, in the person of His Son, God opened up and unveiled various things which He had previously revealed to Moses and other Old Testament prophets (cf. Luke 24:25-27).

(A “mystery [Gk., musterion, meaning, ‘a hidden thing,’ ‘a secret’]” in the New Testament is usually defined as something previously hidden but now revealed [cf. Romans 16:25; Ephesians 3:4-5]. This definition though is not to be thought of as a reference to something not found at all in previous revelation, for, again, there is nothing in the New Testament that does not have its roots in one or more places in the Old Testament.
Rather, a “mystery,” pertains to something dealt with in previous revelation [seen mainly in the types] but not opened up [or fully opened up] to one’s understanding until a later point in time [seen mainly in the antitypes].
And the opening up and unveiling of a mystery [such as the mystery revealed to Paul following his conversion] could occur only through Divine intervention.
Only the same person Who had previously established the mystery [via revelation, through one or more of the Old Testament prophets] could open up and make known the mystery [via revelation, to one or more of the New Testament writers].
And, in Paul’s case, this can be seen through that which he himself testified concerning how he came into possession of a knowledge of the message which he had been called to proclaim among the Gentiles. The Lord Himself took Paul aside, then moved Paul into His presence, and personally taught him — One-on-one — the message which he, in days ahead, was to proclaim to individuals [Christians] and groups of individuals [Churches] out among the Gentile nations.
The Lord Jesus Christ Himself personally opened up and explained things to Paul which had previously been revealed through Moses and the Prophets [Galatians 1:11-18; Ephesians 3:1-11; Colossians 1:20-28; cf. Luke 24:25-27]; and Paul had been called to take these truths and proclaim them to the one new man “in Christ” out in the Gentile world, in both verbal and written form.)

Progressive revelation of this nature can be seen in Peter’s reference to angels desiring “to look into” things pertaining to the salvation of the soul, things which the Spirit moved him to write about, and things intimately associated with the mystery revealed to Paul (I Peter 1:3-11). These angels could only have previously seen, in the Old Testament Scriptures, that which was being opened up and unveiled to Peter (and others).

These were things which they desired to know more about; but, apart from the later revelation, which opened up and provided additional light on these things, the saving of the soul in connection with sufferings and glory could be little understood.

Thus, “the mystery” revealed to Paul was simply an opening up and an unveiling of things which had lain in the bosom of an existing revelation — a revelation wherein the roots of all Biblical doctrine lie.

And, as previously stated, it lay centrally in the types, which God had established in the beginning. Then, the various types which deal with the bride of Christ, and thus “the mystery,” do so in different ways.

For example, Genesis 2 deals with the bride being removed from the body; Genesis 24 deals with the bride being taken from the family; Genesis 41 and Exodus 2 deal with the bride being taken from among the Gentiles. And there are numerous other types as well, which, together, deal with all the various facets of the matter.

Further, “the mystery” has to do with revealed truth surrounding believing Jews and believing Gentiles — forming one new man “in Christ” (where there is neither Jew nor Gentile) — being heirs together, “of the same body.” It has to do with “Christ in you [lit., ‘Christ being proclaimed among you’], the hope of glory” (cf. Ephesians 2:12-15; 3:1-11; Colossians 1:24-28).

Note how “the mystery” is explained in so many words in the Book of Ephesians — a book centering around Christians one day realizing an “inheritance” in heavenly places (Ephesians 1), a sphere presently occupied by the incumbent rulers, Satan and his angels (Ephesians 6):

“How that by revelation he made known unto me the mystery…

That the Gentiles [believing Gentiles] should be fellowheirs [with believing Jews], and of the same body [forming the one new man ‘in Christ’], and partakers of his promise in Christ by the gospel [the gospel of the glory of Christ]” (Ephesians 3:3, 6 [3a] cf. Ephesians 2:11-15).

And a type which, among other things, would have to do with Jews and Gentiles together in one body would be the account of Caleb and Joshua’s experiences, beginning in Numbers 13 and extending through the Book of Joshua. The name “Caleb” means dog, and the name “Joshua” means salvation.

It was the “Gentiles” who were looked upon by the Jews as dogs, for whom salvation was provided through the Jews (John 4:22. And Gentile believers, with Jewish believers, are destined to realize an inheritance together in a heavenly land, just as Caleb and Joshua realized an inheritance together in an earthly land (cf. 1 Corinthians 9:23-10:11).

And though God, in the beginning, designed various Old Testament types to reveal these things, once He had called the one new man “in Christ” into existence and Israel had rejected the reoffer of the kingdom, these things had to be opened up and further revealed to those comprising this new creation. Apart from such an opening up and unveiling, God’s purpose for the present dispensation and the place which the Gentiles would occupy in this purpose could not be properly understood (cf. Acts 10:45-48; 11:15-18; 15:12-18).

This is the reason that the Lord took Paul aside shortly after his conversion and provided extensive instruction concerning this whole overall matter, for these things comprised the heart of the message which he was to carry to individuals out in the Gentile world.

And this is the reason that Paul’s ministry dealt mainly not with the gospel of the grace of God, but with the gospel of the glory of Christ. And, correspondingly, this is also the reason that the emphasis in all of his epistles is, likewise, on the gospel of the glory of Christ rather than the gospel of the grace of God.

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Also Mystery, The, Paul’s Gospe l and Mysteries in the New Testament in this site may be of interest.

The following Word Document is Safe to open and print: The Mystery by Arlen Chitwood.docx

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Arlen Chitwood's "If God Permit"

“If God Permit”
Going On unto Maturity in “The Faith”
By Arlen L. Chitwood of Lamp Broadcast

“And this will we do, if God permit” (Hebrews 6:3).

Hebrews 6:3 should be taken at face value.

That is, “We will go on unto maturity [Hebrews 6:1-2], if God permits us to go on.” And one is then left with the thought that God may not permit some Christians to go on unto maturity.

Leading into Hebrews 6:1-3, the writer had previously reprimanded a group of Christians for their lack of spiritual maturity (Hebrews 5:10-14). They had been saved for a sufficient length of time that all of them should have been well enough grounded in the Word that they could do two things:

1) Be able to understand teachings pertaining to the coming Melchizedek priesthood of Christ.
2) Be able to teach these things to others as well.

Then, following the reprimand, the writer exhorted these same Christians to leave “the first principles [the rudimentary things of the Christian faith]” and “go on unto perfection [maturity in ‘the faith’]” (Hebrews 5:12; 6:1-2).

Then, after this comes the statement that going on unto maturity is conditional. It is conditioned on God allowing the person to go on.

But bear in mind that this is not maturity in what might be considered a general sense; rather, the reference is to maturity in a specific sense. This is maturity in that which Scripture calls “the faith” or “the word of the kingdom” (cf. Matthew 13:19; 1 Timothy 6:12; Jude 1:3) — contextually, maturity in things pertaining to Christ’s coming reign over the earth “after the order of Melchizedek” (Hebrews 5:10ff).

Thus, the writer is dealing with a specific realm of Biblical teaching which is little understood in Christendom today. And this would provide a basic explanation (in conjunction with the working of the leaven in Matthew 13:33) for the existing situation.

Not only is there a present lack of knowledge (much less an understanding) concerning this whole overall message in Christendom but something even beyond this exists. Along with the lack of knowledge (and understanding), an overt aversion — more often than not — is exhibited toward any teaching on the subject.

This is the one message which Satan does not want taught today, for it deals with his overthrow. He has ruled the earth since time immemorial, but this is about to change. The One Whom Melchizedek foreshadowed will shortly appear, at which time the government of the earth will change hands.

And Satan does not want this proclaimed.

As a consequence, this is the message Christ will not find being taught to Christians in the Churches at the time of His return. Though this is the central message which Christians are supposed to hear once they have been grounded in the rudimentary things of the Word, Christ stated that by the end of the dispensation, at the time of His return, conditions will have become so completely contrary to the way they should exist that He will not find “faith [lit., ‘the faith’] on the earth” (Luke 18:8).

The reason why God will not allow certain Christians to go on into an understanding of these truths is given in the verses which immediately follow (Hebrews 6:4-6), which comprise the heart of the warning itself. Hebrews 6:3 forms a connection between that which has preceded and that which follows; and this verse must, accordingly, be understood in the light of the complete context — verses both preceding and following.

Very briefly, note the verses leading into Hebrews 6:3 before going on to the explanation. These verses explain the matter from the standpoint of one type, and then the explanation explains it from the standpoint of another type.

Hebrews 5 draws its spiritual lessons from Genesis 14 (and Psalm 110, which also draws from Genesis 14). The subject has to do with Abraham meeting Melchizedek following the battle of the kings. Melchizedek, at this time, brought forth “bread and wine” and blessed Abraham, “of the most high God, possessor of heaven and earth” (Genesis 14:17-19). This, of course, points to that day in the antitype, following the battle of the kings (Revelation 19:17-21), when Christ comes forth with “bread and wine” — as King-Priest, “after the order of Melchizedek” — to bless Abraham and his descendants, both heavenly and earthly (Matthew 26:29).

Now note something about the type, which must carry over into the antitype. Abraham, after meeting Melchizedek, no longer manifested any interest in the things of this world. The king of Sodom offered him goods, but his response was completely negative. Abraham said to the king of Sodom:

“I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth,
That I will not take from a thread even to a shoelatchet, and that I will not take any thing that is thine, lest thou shouldest say, ‘I have made Abraham rich’:
Save only that which the young men have eaten…” (Genesis 14:22-24).

Having met Melchizedek, Abraham manifested total disinterest in that which the king of Sodom had to offer. He had found something so far greater than the things this world could offer that he refused to take anything (other than food) from the king of Sodom. Rather, his interest was focused on the things pertaining to Melchizedek (cf. Hebrews 12:2, “Looking unto Jesus… [lit., ‘Looking from (the surrounding things of the world), unto Jesus…’]”).

Abraham, through this experience, could only have gained a whole new perspective on the present in relation to the future, and vice versa. Thus, Abraham, relative to the magnanimous offer of the king of Sodom, in a word, told the king, No! “I have lift up mine hand unto the Lord, the most high God, the possessor of heaven and earth…”

And that is where Christ comes into the picture in prophecy as the great King-Priest, “after the order of Melchizedek.” The Father — “the possessor of heaven and earth” (Genesis 14:22) — has given all that He possesses unto the Son (cf. Genesis 24:36; 25:5; John 16:13-15); and in that coming day, with the Son occupying both His Own throne in the heavens and David’s throne on the earth, blessings will flow out to the Gentile nations through the seed of Abraham (“possessor of heaven and earth [through inheritance]”) from both heavenly and earthly spheres.

And when a Christian sees Christ, within this framework, as King-Priest, “after the order of Melchizedek,” this should drive him to manifest the same attitude toward the things of this world as Abraham manifested toward the things of the world after he met Melchizedek.

In the words of the song, “the things of this world” should “grow strangely dim.” The Christian should possess an entirely new perspective on the present in relation to the future, and vice versa. But, how often is the preceding really the case in the lives of Christians? How many really understand these things? Or, how many really view matters within the framework of “the light of His glory and grace”?

And therein lies the secret to questions pertaining to Hebrews 6:3. The text is dealing with the very choicest of God’s choice things which He has set aside for Christians, and God has placed certain conditions around allowing Christians to move into a knowledge of the Son in this realm (cf. Philippians 3:10-14). God knows what is in man; and He also knows what man coming into a knowledge and understanding of these things will, too often, do.

God knows that numerous Christians, after coming into a knowledge and understanding of Christ as King-Priest, “after the order of Melchizedek,” would not manifest the same attitude at all toward the world as Abraham manifested after he met Melchizedek. They would, instead, either continue in or one day return to their worldly interest and involvement (cf. I John 2:15-17), which is within a world presently ruled by Satan and his angels. And by so doing, such Christians could only bring shame and reproach upon Christ’s name.

The matter pertaining to God allowing or not allowing a Christian to go on unto maturity though should be viewed more within the framework of man’s attitude toward these things than it should within the framework of God’s omniscience per se. Scripture clearly states, “If any man will do [‘is willing to do’] his will, he shall know of the doctrine…” (John 7:17).

That is, Do you really want to know Christ as “author [‘source’] of eternal salvation [salvation for the age (the Messianic Era)]”? (Hebrews 5:9). Are you serious about the present warfare and one day coming into a realization of the proffered inheritance?

If so, there should be no reason why God would not allow you to go on into a knowledge and understanding of the various things pertaining to His Son’s coming reign over the earth.

If on the other hand, an interest in and a seriousness about the matter are not present, there is no Biblical reason why God should allow such a person to go on into a knowledge and understanding of these things. In fact, from a Biblical perspective, the opposite would exist instead. God may not allow such a person to go on unto maturity in the things pertaining to the Word of the Kingdom, for a revealed reason, seen in the text immediately following:

“For it is impossible for those who were once enlightened…
If they shall fall away, to renew them again unto repentance…“ (Hebrews 6:4-6).

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Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 12

Most Christians are taught to believe that once this life ends
they will immediately go to heaven to live a sublime life with God.
Not so. This is not the case.

Saul and David — Satan and Christ
By Arlen Chitwood of Lamp Broadcast

Certain things concerning crowns, especially relative to the crown that Christ is to wear, can possibly best be illustrated by referring to the typology of Saul and David in the books of 1 and 2 Samuel.

Saul had been anointed king over Israel, but Saul rebelled against the Lord and was rejected (as king) by the Lord (1 Samuel 10:1ff; 15:1-23). David was then anointed king in Saul’s stead (1 Samuel 16:1-13). However, Saul did not immediately relinquish the throne; nor did David make an attempt to immediately ascend the throne. Saul, even though rejected and his anointed successor on hand, was allowed to continue his reign.

Affairs continued after this fashion in the camp of Israel until David eventually found himself in exile, living out in the hills (e.g., in the cave of Adullam). During this time, certain individuals who were dissatisfied with existing conditions in the camp of Israel under Saul gathered themselves to David (1 Samuel 22:1-2). They separated themselves from affairs in the kingdom under Saul and lived out in the hills with David. He became “a captain over them”; and they were faithful to him, anticipating the day when Saul would be put down and David would take the kingdom.

The day eventually came when this occurred. Saul, following a battle and an attempted suicide, was slain by an Amalekite. His crown was taken and delivered to David (1 Samuel 31:1-13; 2 Samuel 1:1-10). Then, David and his faithful men moved in and took over the government (2 Samuel 2:1ff).

The entire sequence of events depicting Saul and David typifies great spiritual truths concerning Satan and Christ.

Just as Saul was anointed king over Israel, Satan was anointed king over the earth.

Just as Saul rebelled against the Lord and was rejected, Satan rebelled against the Lord and was rejected.

Just as David was anointed king while Saul continued to reign, Christ was anointed King while Satan continued to reign.

Just as David did not immediately ascend the throne, Christ did not immediately ascend the throne.

Just as David eventually found himself in a place removed from the kingdom (out in the hills), Christ eventually found Himself in a place removed from the kingdom (heaven).

Just as David gathered certain faithful men to himself during this time (anticipating his future reign), Christ is presently gathering certain faithful men to Himself (anticipating His future reign).

Just as the day came when Saul was put down, the day will come when Satan will be put down.

Just as Saul’s crown was taken and given to David, Satan’s crown will be taken and given to Christ.

And just as David and his faithful followers then moved in and took over the government, Christ and His faithful followers will then move in and take over the government.

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Your Coming Terminal Appointment by Charles Strong of Bible One

Your Coming Terminal Appointment

The Concept of Death in Scripture

By Charles Strong of Bible One

And as it is appointed for men to die once, but after this the judgment. (Hebrews 9:27)

For what is your life? It is even a vapor that appears for a little time and then vanishes away. (James 4:14b)

Scripture covers three types of “death” as follows:

1) Spiritual death, i.e., a death “in trespasses and sins” (Ephesians 2:1; Colossians 2:13) – a spiritual separation from God.

2) Eternal (spiritual) death, i.e., a never ending death – an eternity separated from God – in the “lake of fire” reserved for those who during their temporal life do not make the conscious decision to place their faith solely in Christ and His propitiatory sacrifice (atoning payment for mankind’s sin that alone can bring satisfaction to God, i.e., reconciling man with God [Romans 3:25; Hebrews 2:17; 1 John 1:7; 2:2; 4:10; John 1:29; 2 Corinthians 5:18]) on the cross of Calvary.

3) Temporal/physical death, i.e., a death that all living beings experience as a process of physical deterioration leading to the eventual cessation of (separation from) temporal life, which is the type of death addressed in the two passages of Scripture listed above under the heading of this study. (Hebrews 9:27;
James 4:14b)

The word “death” (or “die”) as used in Scripture (Old Testament: muwth and maveth; New Testament: thanatos and apothnesko) primarily refers to a “separation”– from a particular environment, either physical or spiritual. And although a couple of individuals in the Old Testament (Enoch: Genesis 5:24; Elijah: 2 Kings 2:11) did not experience the reality of death from their temporal environment in the “normal” manner, they indeed were separated from it. This will also be the case with a multitude of Christians upon Christ’s return to the atmosphere of earth prior to the Messianic Era (1 Thessalonians 4:15-17).

Temporal/Physical Death

Even though every person is surrounded with the concept and reality of physical death (via social media and personal involvement), it is something that most will endeavor to avoid, even to contemplate, at great cost. This is particularly true when one is young. The concept and expectation of physical death is something a young person willingly ignores. Rather, the young often feel (or at least hope) that they will never die. Indeed, one’s personal death is something to be summarily dismissed from human thought by most everyone.

On the other hand, after a person advances in years, or as one may say becomes “old” (an accounting of years that varies from person to person), the concept of physical death becomes more conscious, tangible, and personal in one’s life. Still, most individuals will go to great lengths and expense to delay its inevitability, whether from age or illness or both. Why is this so?

This writer believes the primary reason for such pessimistic thinking regarding the concept of physical death is due to a “fear of the unknown,” which also may be coupled with an awareness of personal failure in this lifetime, a thought which often leads to guilt and a belief in some form of punishment beyond this life.

The reality is that every person – including you – will someday, sooner or later, pass from this temporal life.

What man can live and not see death? Can he deliver his life from the power of the grave? (Psalm 89:48)

Whatever your hand finds to do, do it with your might; for there is no work or device or knowledge or wisdom in the grave where you are going. (Ecclesiastes 9:10)

Man who is born of woman is of few days and full of trouble. He comes forth like a flower and fades away; He flees like a shadow and does not continue. (Job 14:1-2)

This death, i.e., temporal/physical death, along with another, was due to the man’s fall – his disobedience to his Creator – in the Garden of Eden (Genesis 2:15-17).

Spiritual & Eternal Death

As a result of man’s disobedient act in the Garden of Eden, he surely died, a compound death consisting of 1) temporal/physical death, a process of physical deterioration leading to the eventual cessation of (separation from) temporal life and 2) spiritual death, an immediate separation of man’s spirit from God, the Creator, who is the Supreme Spirit of all that exists and is real (John 4:24; 2 Corinthians 3:17), a death “in trespasses and sins” (Ephesians 2:1; Colossians 2:13). And these two deaths (separations) were passed on to all of Adam’s descendants down through time.

Therefore, just as through one man sin entered the world, and death through sin, and thus death spread to all men, because all sinned. (Romans 5:15)

For as in Adam all die. (1 Corinthians 15:22a)

For mankind, the fortunate detail about spiritual death is that during one’s temporal life it may be nullified, i.e., exchanged for spiritual life, a life that once obtained can never be altered or nullified. Otherwise, if the exchange is never made in one’s temporal life, spiritual death becomes permanent, i.e., eternal (spiritual) death.

The term salvation is an appropriate classification of the spiritual exchange affecting a person as mentioned in the previous paragraph, of replacing spiritual death with spiritual life. In accordance with Scripture, it takes place once a person, by and through the convicting power of the Holy Spirit, becomes aware of his true spiritual condition (John 16:7-11), becomes aware of the price Jesus Christ paid on the cross in order to satisfy God’s wrath against all sin (1 John 2:2; 4:10), and makes the conscious decision to place his faith solely in Christ and His “work” on the cross for personal, eternal salvation (John 3:16; Acts 16:30-31; Ephesians 2:8-9).

Still, to properly understand the concept of salvation in Scripture, one must understand the context in which the subject is addressed in Scripture. The point being is that it often, in fact most often, applies not to those who are “lost” or “spiritually dead” but rather to those who have already been “saved,” who are “spiritually alive.” And it is only when a Christian comes to an understanding of the tripartite composition of man – spirit, soul, body (1 Thessalonians 5:23; Hebrews 4:12) – and the fact that God’s complete redemptive plan for man also includes, in addition to “spirit-salvation,” the offer of “soul-salvation” (Hebrews 10:39; James 1:21), that he will come to a full appreciation of all that God has to offer him regarding both eternity and that which will take place soon following the return of Christ, i.e., the Messianic Era.

(It is highly recommended that the reader access and read the book, in this site, Salvation of the Soul, by Arlen L. Chitwood, in order to properly understand these two aspects of salvation by God for mankind.)

And with any of the three facets of death prescribed in Scripture, there is a related judgment that man, regardless of his spiritual condition, must face. That is indeed what the author of the book of Hebrews meant when in the 9th chapter, verse 27, he wrote, “And as it is appointed for men to die once, but after this the judgment." (Hebrews 9:27)

The Coming Judgments

The Great White Throne Judgment

For the non-Christian, the individual who during his temporal life refuses to accept God’s sacrifice (payment) for sin, as was manifest in the spiritual death of Christ on the cross (separation of God the Son from God the Father for a three hour period of time [Matthew 27:45-46; Mark 15:33-34]), by making a conscious decision to place his faith solely in Christ for his personal, eternal salvation, the time will come when he will stand before God at His “great white throne” to receive the “second death” judgment of eternal separation from God (the only verdict that can emanate from man’s works) in the “lake of fire.”

Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them. And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books. The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. Then Death and Hades were cast into the lake of fire. This is the second death. And anyone not found written in the Book of Life was cast into the lake of fire. (Revelation 20:11-15)

The Judgment Seat of Christ

For the Christian, the individual who during his temporal life made the conscious decision to place his faith solely in Christ and His “work” (sacrifice, payment for sin of the world) on the cross of Calvary, and not in any form of “works” by man, for his personal, eternal salvation, the time will come when he will stand before Christ at His “judgment seat” to either receive “reward” or “suffer loss (of reward)” based upon what he “has done, whether good or bad” during his Christian life, the result of which will only have relevance during the coming Messianic Era, the thousand year reign of Christ upon the earth.

For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. (2 Corinthians 5:10)

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)

. . . For we shall all stand before the judgment seat of Christ. (Romans 14:10)

(It is highly recommended that the reader access and read the book, Judgment Seat of Christ by Arlen L. Chitwood, in order to properly understand the coming judgment that all Christians will face. The book’s access link: Bible One - Judgment Seat of Christ by Arlen Chitwood.)

Concluding Comment

This writer’s hope and prayer for every Christian is that at the end of each Christian’s temporal life, he or she can say, as with the apostle Paul, the following:

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 4:7-8)

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Preaching to Imprisoned Spirits

Time, Recipients, content of the Message

By Arlen L. Chitwood of Lamp Broadcast

“Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God; being put to death in the flesh, but made alive in the Spirit;

In which also he went and preached [delivered a proclamation] unto the spirits in prison,

That aforetime were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls, were saved through water” (I Peter 3:18-20 ASV).

The “spirits” in this passage are said to have been “disobedient” during days preceding the Flood. For this reason not only are they imprisoned but Christ also appeared in their presence at a time following their imprisonment and delivered a proclamation.

The time and purpose of this proclamation evidently center around the reason for their previous actions, and the passage must be interpreted with this in mind.

These imprisoned spirits cannot be identified as descendants of Adam. The dead from the lineage of Adam are never referred to as being in prison; nor are individuals from the human race, living or dead, ever called “spirits.” Man has a spirit, but he himself is never called “a spirit.”

Scripture speaks of “the spirits of just men” (Hebrews 12:23) and refers to Christ, following His resurrection, as “a quickening spirit” (referring to His position as Life-Giver in His resurrection body [a spiritual body — I Corinthians 15:44-45 — a body of flesh and bones, the same body which had been placed in the tomb, but now possessing the Spirit rather than the blood as the life-giving, animating principle of the body]).

But the descendants of Adam cannot be referred to by the use of the word “spirit” in this sense, for they have not received such bodies, with the possible exception of Enoch, Moses, and Elijah.

Among God’s created beings, only angels are called “spirits” in the Word of God:

“Who maketh his angels spirits, and his ministers a flame of fire.

Are they [angels] not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?” (Hebrews 1:7b, 14).

The “spirits” in I Peter 3:19 can only be identified as the angels who had left their positions of power in the heavens, had taken upon themselves the form of man, and had cohabited with women in the human race during days preceding the Flood. The prison in this passage is **Tartarus; and according to both II Peter 2:4 and Jude 1:6, these angels are not only confined in this prison but they are chained, awaiting judgment.

The word for “preach” in I Peter 3:19 is kerusso in the Greek text, which means, “to make an announcement.” The word itself gives no indication concerning either the type announcement or the content of the message. These things must be determined from the context or other related Scripture.

Kerusso appears numerous times throughout the New Testament and is almost always used in connection with proclaiming some facet of the gospel message. In these passages though, either the Greek word euaggelion (“gospel,” “good news”) or other related qualifying words appear with kerusso to make this connection (e.g., Matthew 4:23; I Corinthians 1:23).

But there is nothing in I Peter 3:18-20 which would even remotely connect kerusso with the gospel message. In fact, the word could not refer to the proclamation of the gospel. The message in this passage is directed to “spirits [angels],” and the gospel is for the descendants of Adam, not angels. Kerusso is used in I Peter 3:19 in the same sense that it is used in Revelation 5:2 — a proclamation concerning something other than the gospel.

The time of this proclamation did not occur, as many infer, between Christ’s death and resurrection while He was in Hades; nor, as others infer, did this proclamation have anything to do with the strange interpretation which is termed “the preaching of Christ [by the Holy Spirit] through Noah” during days preceding the Flood. I Peter 3:18-19 clearly reveals that Christ delivered this proclamation Himself, following His resurrection.

In verse eighteen, Christ was “put to death in the flesh, but made alive in the Spirit.” At the time of His death, Christ possessed a “soulical [psuchikos]” body of flesh, blood, and bones. The life-giving, animating principle of this body was the blood (Leviticus 17:11). But at the time of His resurrection Christ possessed a “spiritual [pneumatikos]” body of flesh and bones, without blood. The life-giving, animating principle of this body was the Spirit of God.

The body which Jesus possessed following His resurrection was the same body He had possessed before His death. The words “soulical” and “spiritual,” in the preceding respect, have to do with the life-giving, animating principle of the body, not the body itself (cf. I Corinthians 15:44-50).

The thought in verse eighteen is continued in verse nineteen by the statement:

“In which also he went and preached [delivered a proclamation] unto the spirits in prison” (I Peter 3:19).

In verse eighteen, Christ was put to death in a soulical body and then raised in a spiritual body. Then, in verse nineteen, Christ went to Tartarus and delivered a proclamation to the angels who had been directly responsible for the judgment of the Flood.

The word “which” (I Peter 3:19) is a translation of the Greek relative pronoun “ho.” A rule of Greek grammar states that the relative pronoun must agree with its antecedent in both gender and number. “Ho” is a singular case form of the word which can be either masculine or neuter (both case forms in this instance are the same in the Greek text, but the feminine is different).

The wording in verse eighteen, in the English text, would seemingly allow for two possible antecedents to be considered: “flesh,” and “Spirit.” However, in the Greek text, “flesh” is a feminine word and thus cannot be the antecedent. “Spirit,” on the other hand, is a neuter word. Consequently, the antecedent of “which” can only be “Spirit” (a neuter relative pronoun agreeing with its neuter antecedent).

With this in mind, note what is in view insofar as the time and manner of the proclamation are concerned. In verse eighteen, Christ was “made alive in the Spirit.” Jesus possessed a resurrection body animated by the Spirit, capable of actions which cannot be accomplished in the natural body (cf. Luke 24:36-51; Acts 1:9-11).

Then I Peter 3:19 states, “In which also he went and preached [delivered a proclamation] unto the spirits in prison.” The relative pronoun “which,” with its antecedent, “Spirit,” can only refer to His resurrection body. Jesus, in His resurrection body, went to Tartarus for the specific purpose of making an announcement to a particular group of imprisoned angels.

These angels imprisoned in Tartarus had sought, under Satan, to completely corrupt the lineages of all the families of the earth, evidently attempting to prevent the appearance of the Seed of the woman in Genesis 3:15. But now, the second Man, the last Adam, stood in their presence. Not only this, but He stood there in His resurrection body with His work of redemption completed.

He had met Satan face to face in the wilderness, showing that He was fully qualified to redeem that which the first man, the first Adam, had forfeited in the fall. He then paid redemption’s price at Golgotha, His Own shed blood. Man’s redemption was now not only an accomplished fact, but redeemed man (having descended from Adam through Noah and his three sons [an uncorrupted lineage]) could ultimately realize the purpose for his creation in the beginning.

(To see the full extent of Christ’s finished work at Calvary and how it affected the complete demonic world, whether those presently chained in Tartarus or those ruling over the nations with Satan, refer to the author’s article, “The Preaching of the Cross” in this site.

This finished work of Christ at Calvary had to do with not only the unsaved but also the saved. And, as well, this finished work forms an announcement for the complete demonic world, which would be part and parcel to the announcement which Christ delivered to the spirits in prison following His resurrection.)

The only proclamation which Christ could have delivered to the imprisoned angels in Tartarus would have had to center around the fact that what they had attempted to do preceding the Flood was for naught. An uncorrupted human race existed — a race uncorrupted by what these angels attempted — and the resurrected Christ stood in their presence. And not only would the resurrected Christ, as the second Man, the last Adam, one day take the kingdom, but a great host of individuals redeemed from the lineage of the First Adam would reign as co-heirs with Him.

The angels in Tartarus could now look forward to only one thing: remaining chained, awaiting consignment to the lake of fire.

Satan and the angels continuing to reign with him could, likewise, now look forward to only one thing: biding their time, awaiting the day Christ takes the kingdom, followed ultimately by their consignment to the lake of fire, “prepared for the devil and his angels.”

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What is Tartarus? by Got Questions

**Tartarus

In ancient Greek mythology, Tartarus was a horrible pit of torment in the afterlife. It was lower than even Hades, the place of the dead. According to the Greeks, Tartarus was populated by ferocious monsters and the worst of criminals.

The Greek word Tartarus appears only once in the entire New Testament. 2 Peter 2:4 says, “God did not spare angels when they sinned, but sent them to [Tartarus], putting them in chains of darkness to be held for judgment.” Most English versions translate tartarus as “hell” or “lowest hell.” The word Tartarus can be defined as “the deepest abyss of Hades.”

Another place in Scripture that mentions sinning angels is Genesis 6:1-4 where “the sons of God” took control of human women and their progeny. According to Jude 1:6, some angels “abandoned their proper dwelling” in the heavens. For this crime, God cast them into Tartarus where they are held “in pits of gloom” for a later judgment. It seems that Tartarus was what the demons feared in Luke 8:31.

Peter’s mention of Tartarus is in the context of condemning false teachers. Those who secretly introduce heresy into the church will suffer a fate similar to that of the angels who sinned—they will end up in Tartarus. The Lord does not tolerate those who lead His children astray (Matthew 18:6).

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