KKK God's Word Two

There are two books in Scripture named for women — Ruth and Esther — and no one knows who wrote either book. But both books form major keys to a correct understanding of the whole of Scripture.

Each book, from a typical perspective, covers a complete panorama of the triune Godhead’s dealings with both the Church and Israel. Ruth deals with Christ and the Church, and Esther deals with God and Israel. And the two books together reflect upon and relate the complete story of Scripture, from Genesis to Revelation.

The information provided in these two books is indispensable to a correct understanding of numerous parts of Scripture. And this would be particularly true relative to a correct understanding of the book of Revelation, for both Ruth and Esther deal heavily with the same subject matter seen in this book.

Thus, any proper exposition of the book of Revelation will, of necessity, have to draw heavily from both Ruth and Esther — along with other Old Testament books such as Exodus and Daniel — or miss the mark on vital points of interpretation. In this respect, God has provided His own built-in interpretation of His Word; and that which God has provided is the only completely correct interpretation in existence.

Ruth and Esther form integral parts of the complete Old Testament word picture that God has provided, revealing His plans and purposes as they relate to man and the earth. And this word picture, designed by God Himself, allows the spiritual man, under the leadership of the Spirit (who gave this Word [2 Peter 1:21]), to come into a full and complete understanding of that which has been revealed.

God has provided different parts and facets of the picture in different places throughout Scripture, and the complete picture can be seen only through viewing all of the different parts together, as a unit. Scripture must be compared with Scripture. Only through this means, under the leadership of the Spirit, can man see all of the various “things that God hath prepared for them that love Him” (1 Corinthians 2:9-13; cf. John 16:7-15).

INTRODUCTION

The book of Esther contains a wealth of information relative to Israel and the nations, having to do mainly with activity occurring at the end of and following the Times of the Gentiles.

Esther 1; 2, within the typical structure of the book, relate the complete history of Israel — from God’s call surrounding this nation during Moses’ day to that future day when this call will be realized under the One greater than Moses, with Israel then occupying the nation’s proper place, in the Messianic Kingdom.

Then the remaining seven chapters (Esther 3-10) form commentary material for the first two chapters, centering attention on that future time when God will resume His national dealings with Israel, at the end of Man’s Day, terminating at the same place as the first two chapters — Israel occupying the nation’s proper place, in the Messianic Kingdom.

Esther 3 begins with the rise of Haman to a high position of power in the kingdom, typifying the future rise of Antichrist to a position of world power in the kingdom near the middle of Daniel’s unfulfilled Seventieth Week. And the remainder of the book reveals Antichrist’s activities (typified by Haman’s activities) as they relate particularly to Israel (typified by both Esther and Mordecai), that which Israel will do because of these activities, Antichrist’s ultimate fall (which marks the end of the Times of the Gentiles), and Israel’s subsequent rise to the position that the nation was called to occupy almost 3,500 years ago when God called the Israelites out of Egypt under Moses.

In the preceding respect, Esther 3-10 parallel Revelation 6-20. And, when studying either book, to gain a proper understanding of the book, it is vitally important that Scripture be compared with Scripture. One book must be studied in the light of the other, among other books (Old Testament and New Testament) containing related subject matter as well.

This is simply one of the ways in which God has structured His Word, necessitating comparing Scripture with Scripture in order to gain a correct understanding of that which has been revealed. God, through this means, has provided man with a complete revelation of Himself, His plans, and His purposes.

This complete revelation though can be seen only in one place — in the complete Word. And it can be properly seen and understood through only one means — through comparing parts of this revelation with other parts of this revelation, through “comparing spiritual things with spiritual” (1 Corinthians 2:9-13), viewing and studying the whole of Scripture in this manner.

In this respect, the book of Esther is an integral and vital link to seeing and understanding the complete word picture that God has provided. Not only must Esther be viewed and studied in the light of related Scripture (e.g., Exodus, Daniel, Revelation, among numerous other books and places in Scripture) but related Scripture must be viewed and studied in the light of Esther as well.

And the importance of Esther in this respect is self-evident. This book is about Israel and the nations, and understanding God’s dealings with Israel in this respect is a central key to understanding the whole of Scripture.

Understand the message of the book of Esther (comparing Scripture with Scripture), and you can understand what has happened, is happening, and is about to happen relative to Israel and the nations. It was all foretold in the small book of Esther almost two and one-half millennia ago.

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Chapter 1

The King and the Queen

Now it came to pass in the days of Ahasuerus (this was the Ahasuerus who reigned over one hundred and twenty-seven provinces, from India to Ethiopia),

in those days when King Ahasuerus sat on the throne of his kingdom, which was in Shushan the citadel,

that in the third year of his reign he made a feast . . .

when he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days in all.

And when these days were completed, the king made a feast lasting seven days . . .

On the seventh day . . . he commanded . . .

to bring Queen Vashti before the king, wearing her royal crown, in order to show her beauty to the people and the officials, for she was beautiful to behold. (Esther 1:1-5, 10-11 [3a, 5a, 10a]).

There are two books in Scripture bearing the names of women who appear as principal characters in the books — the books of Ruth and Esther. These are the only books in Scripture named for women; and an element of mystery surrounds both, for no one knows the identity of the person who wrote either book.

The book of Ruth has to do with events occurring during the days of the judges (Ruth 1:1). Events during the days of the judges began following Joshua’s death and lasted until the time of Samuel the prophet, a period covering about three hundred years (which followed a period covering “about . . . four hundred fifty years,” going back to the birth of Isaac [Acts 13:17-20; ref. NASB, NIV]). Events in the book of Ruth though cover a much smaller part of the time of the judges, occurring during the latter part of this period (Ruth 4:13-22), about the latter part of the twelfth century B.C.; and events in the book occurred both in a Gentile land (Moab) and in the land of Israel.

The book of Esther, on the other hand, has to do with events occurring about seven centuries later, in Persia (following not only the Babylonian captivity [about 605 B.C.] but also following that time when the Medes and the Persians conquered the kingdom of Babylon [about 538 B.C.]). Events in the book of Esther would appear to have occurred during the latter part of the fifth century B.C., about sixty years after the Medes and the Persians conquered Babylon (Esther 1:1; 2:5-6).

The book of Ruth, in its type-antitype structure, has to do with the Church. And the book of Esther, in its type-antitype structure, has to do with Israel. Ruth presents a complete overview of the history of the Church, and Esther presents a complete overview of the history of Israel. But the emphasis in each book is not so much on the past and present as it is on the future.

Ruth 1; 2 deal with the past and present; but Ruth 3; 4 deal almost entirely with future events, beginning with events surrounding the judgment seat at the end of the present dispensation. And these events, along with subsequent events seen in Ruth 4, immediately precede and lead into the Messianic Era.

Esther 1 deals with the past and present; but Esther 2-10 deal entirely with future events. These last nine chapters deal with Israel mainly during seven unfulfilled years that remain in God’s dealings with this nation in order to complete Daniel’s Seventy-Week prophecy, ending with the restoration of Israel and the ushering in of the Messianic Kingdom.

In the preceding respect, the books of Ruth and Esther together provide a complete overview of God’s dealings with His people — both the Church and Israel — throughout the last 4,000 years of Man’s Day, leading into the Messianic Era. Certain things are opened up and revealed in these two books after a manner not seen in other Old Testament books. And these things form an integral part of God’s complete word pictures pertaining to both the Church and Israel in the Old Testament, providing different facets of information, apart from which these word pictures would be incomplete.

Then, insofar as the end of the matter is concerned — the realm where the emphasis is placed in both books — these two books together cover exactly the same period of time and deal with exactly the same information as seen in chapters one through twenty of the book of Revelation. Ruth covers matters relative to the Church during this period of time, and Esther covers matters relative to Israel during this same period. And, in this respect, if an individual would properly understand that which has been revealed in these chapters in the book of Revelation, he must go back to the books of Ruth and Esther, along with sections of numerous other Old Testament books that would have a direct bearing on the subject (e.g., Genesis, Exodus, Isaiah, Ezekiel, Daniel).

There is no other way to properly understand the book of Revelation (or, for that matter, any other part of the New Testament). All of that revealed in the New was previously set forth in the Old. Different Old Testament books deal with particular facets of the matter — “here a little and there a little” (Isaiah 28:10); and it has all been opened up and revealed in the New, though a person, in order to properly grasp and understand the New, must continually look back to and draw from the Old.

The whole of the matter is by divine design, and only through viewing the whole together — after running all of the checks and balances by comparing Scripture with Scripture — can a person see the complete picture (comprised of word pictures dealing with both the Church and Israel), exactly as God would have man see it.

HISTORICAL SETTING FOR ESTHER

The events seen throughout the book of Esther occurred in the southern part of the country known today as Iran. “Iran” is a name of more recent origin. The country was known as “Persia” prior to 1935, reflecting on the racial identity and history of the people inhabiting the land — descendants of the ancient Persians.

Though the people inhabiting this land during modern times are of Persian descent, which carries all the way back to the kingdom of the Medes and the Persians during Ahasuerus and Esther’s day, the name change in 1935 reflected another racial characteristic of the Persian people — that of Aryan descent. The name Iran is derived from “Aryan,” a reference back to the Aryan tribes in that part of the world (as distinguished from the Middle East Semitic tribes); and the Aryan tribes would include the descendants of the ancient Medes and Persians, among other tribes in that region.

Iran today though only covers a small part of the kingdom as it existed during Ahasuerus and Esther’s day in the book of Esther. The kingdom during that day extended all the way from India west to Ethiopia (Esther 1:1). It was the world kingdom of that day, represented by the breast and arms of silver on Daniel’s image in Daniel 2:32, 39).

This kingdom, represented by the breast and arms of silver, was a dual kingdom — the Medo-Persian kingdom — throughout the time of its existence as the center of world power (from about 538 B.C. to about 330 B.C.). This was the kingdom that conquered Babylon (the kingdom that conquered the world power represented by the head of gold on Daniel’s image); and the Medo-Persian Empire formed the kingdom that, in turn, was conquered slightly over two hundred years later, in Babylon, by Alexander the Great and his armies (which then brought into existence the third part of Daniel’s image, that represented by the belly and thighs of brass [cf. Daniel 2:32, 39; 8:3-8]).

The Medes were the dominant power at first. But, according to secular history, about the time that the Medo-Persian Empire became the center of world power, the dominance in power shifted from the Medes to the Persians. And the Persians continued as the dominant power throughout the empire’s status as the world power of that day.

(Following the Medo-Persian kingdom being depicted by the second part of the image in Daniel chapter two, this dual kingdom was later depicted in the book through a bear raising itself up on one side [Daniel 7:5], which is subsequently explained by the horns on a ram in the next chapter. The ram had two high horns [representing “the kings of Media and Persia” (cf. Daniel 8:3, 20)], “but one was higher than the other, and the higher [the king of Persia] came up last” [Daniel 8:3].)

The Persian kingdom had become the dominant power long before the time of Ahasuerus’ reign, as seen at the beginning of the book of Esther. Note that this world power is referred to as that of “Persia and Media” at this time (i.e., Persia mentioned first, in accord with the power-structure of the kingdom [Esther 1:3; cf. Esther 1:18-19]). And the time of his reign — several generations following the captivity under Nebuchadnezzar (Esther 2:5-6) — would be in complete accord with the probable identity of Ahasuerus (a title or family name, similar to “Herod” in the gospel accounts). Ahasuerus in Esther was probably Xerxes (the son of Darius in Daniel 5:31), who ruled the Medo-Persian Empire during the years 486-465 B.C.

(There is one exception to Persia being mentioned before Media in the book of Esther, and that occurs in Esther 10 where mention is made of “the book of the chronicles of the kings of Media and Persia” (Esther 1:2). However, it would only naturally follow that Media should be mentioned first when this book was referenced, for this book contained records dating back to the time when Media rather than Persia was the dominant power. In this respect, attention was called to the original title or way in which the book was known, not to the present status of power among the two nations forming the kingdom.)

Thus, the book of Esther has to do with the most powerful of all the kings on earth ruling over the world empire of that day. In conjunction with his reign, his queen is brought to the forefront different places throughout the book. And the queen is brought to the forefront in this manner for a revealed reason, set forth and established in an unchangeable fashion in chapter one of the book.

This is the setting for the book of Esther, a book fraught with types and meaning.

TYPICAL STRUCTURE OF ESTHER

Events in the book of Esther occurred almost a millennium after Moses led the Israelites out of Egypt (a type of the world); and these events occurred during a time when the Israelites were once again under Gentile subjection, awaiting that time when the One greater than Moses would return to lead the people out from a worldwide dispersion (i.e., awaiting that time when Christ will return at a yet future date to lead the Israelites out from that typified by the Exodus from Egypt under Moses).

Thus, events in the book of Esther occurred at a mid-point between the actions of Moses in the type and the actions of Christ in the antitype. And, at this juncture in the history of Israel and the nations, God, through bringing circumstances and events to pass among Israel and the nations over a period of centuries and millennia, could take the current events of that day and use these events to reveal great spiritual truths concerning both history and prophecy surrounding the same nations carrying out these events.

God’s sovereign control over all things throughout Man’s Day has allowed Him to take Old Testament history and, through divine design, structure this history in a manner that is highly typical in nature. Only an omniscient and omnipotent God, who possessed perfect knowledge of all things — the beginning, the end, and all that lay between — could, within His sovereign control over all these things, reveal His plans and purposes in this manner.

And, accordingly, only through studying God’s revelation after the manner in which God has structured this revelation can man come into a proper understanding of the revealed Word.

1) CHAPTERS ONE AND TWO

The whole of the story as it pertains to Israel — typified by the queen (Vashti, then Esther) — is set forth in the opening two chapters of the book. The remaining chapters (Esther 3-10) simply provide commentary for that previously revealed in the opening two chapters.

But first, the type, as it is set forth in each of these opening two chapters:

a) The Type — Chapter One

Esther 1 begins with the king making a great feast. Mention is made of his power and the riches of his kingdom, with those in positions of power in the kingdom being invited to the feast. The feast was proclaimed “in the third year of his reign”; and, during this time, “he showed the riches of his glorious kingdom and the splendor of his excellent majesty for many days, one hundred and eighty days in all [six months]” (Esther 1:3-4).

Then the king made a feast to all who were present — to all the people “from great and small” — for “seven days.” And, “on the seventh day,” the command was given “to bring Queen Vashti before the king, wearing her royal crown.” And this was to be done in order “to show her beauty to the people and the officials, for she was beautiful to behold” (Esther 1:5, 10-11).

But, “Queen Vashti refused to come at the king's command.” And, because the queen refused to come, after the king had commanded her to come, “the king was furious, and his anger burned within him” (Esther 1:12).

Then the remainder of the events in chapter one surround that which was to be done concerning Vashti because she had refused to come at the king’s command. The king consulted his advisors. And because the actions of the queen had wronged not only the king but everyone in the kingdom as well, a decree, in keeping with her actions, was issued.

This decree was “a royal decree,” which had been “recorded in the laws of the Persians and the Medes.” And the decree, because it was recorded among national law, could not be altered. The decree stated the matter simply and clearly:

. . . that Vashti shall come no more before King Ahasuerus; and let the king give her royal position to another who is better than she. (Esther 1:19b; cf. Esther 1:15-19a)

This decree, in turn, was to be published throughout all of King Ahasuerus’ empire, in the various languages of all those throughout the empire. This was done because other women in the empire might be inclined to follow Vashti’s lead.

Then, something additional was written in the decree concerning Vashti’s actions. Because that which Vashti had done reflected negatively on the king’s authority and brought dishonor to the king, it was decreed “that each man should be master in his own house.” This would turn matters around and result in wives honoring, not dishonoring, their husbands (Esther 1:17, 20-22).

b) The Type — Chapter Two

Esther 2 begins with the king’s wrath being appeased and his remembering Vashti, “what she had done, and what had been decreed against her.” Then the king’s servants suggested that a search be conducted for one to replace Vashti — a “young woman who pleases the king,” who would “be queen instead of Vashti” (Esther 2:1-4).

The search was begun; and Mordecai, whose great grandfather had been carried away in the captivity (under Nebuchadnezzar, which began about 605 B.C.), had a cousin named Hadassah, whose Persian name was Esther. And Esther was among those “taken to the king’s palace” to later appear before the king (Esther 2:5-8).

Proper preparations would be made for meeting the king over one year’s time, divided into two equal periods of six months, with different things regarding preparation being accomplished during each period. It was only at the end of this time — after complete and proper preparation had been made — that a young women would be taken in before the king (Esther 2:9-14).

When Esther’s turn finally came, she was taken in before the king “in the tenth month . . . in the seventh year of his reign.”

The king loved Esther more than all the other women, and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti. (Esther 2:17)

The king then “made a great feast,” which was proclaimed to be the “Feast of Esther.” And he “proclaimed a holiday in the provinces and gave gifts according to the generosity of a king.” (Esther 2:18)

At the same time, “Mordecai sat within the king’s gate.” And, while in this position, he became aware of a plot against the king. Mordecai then made the matter known to Esther, who told the king. An inquisition was conducted. And, as a result, the two men involved in the plot were “hanged [impaled] on a gallows” (Esther 2:19-23).

c) Antitype of Chapters One and Two

In different parts of Esther 1; 2, reference is made to various time-periods in connection with festivities, showing the honor of the king’s majesty, showing the riches of the kingdom, and bringing the queen before the king. In chapter one, reference is made to “the third year,” “one hundred and eighty days [six months],” “seven days,” and “the seventh day” (Esther 1:3-5, 10). And in chapter two, reference is made to “the tenth month” and “the seventh year” (Esther 2:16).

The whole of the matter has to do with different ways of viewing part or all of a single time-period in the antitype, set forth and established in an unchangeable manner in the foundational framework at the very beginning of Scripture, in Genesis 1:1-2:3. And that which is revealed in the book of Esther has to do with commentary on these opening verses in Genesis (as does all other Scripture subsequent to these opening verses), providing additional sinews and flesh necessary to clothe the skeletal, foundational framework established at the beginning (cf. Ezekiel 37:1ff).

(I.E., the opening verses of Genesis establish the pattern for the whole of subsequent Scripture — God taking six days to restore a ruined creation [the earth], followed by a day of rest. And this points to God taking six more days [6,000 years] to restore a subsequent ruined creation [man], to be followed by a day [1,000 years] of rest [ref. the editor’s book, in this site, The Study of Scripture BOOK, chapter 2, “The Septenary Arrangement of Scripture”].)

Israel was called into existence to occupy a particular position before the King — before God Himself — at a time designated by the number three, following a time designated by the number six, and during a time designated by the number seven. All of these are seen in the Esther 1. Then, in Esther 2, the number ten is brought into the picture in connection with another reference to the number seven.

Time, through the use of numbers in the preceding respect, is dealt with different ways in Scripture. But, as previously stated, the whole of the matter must be in line with the foundational framework established at the beginning, i.e., in line with six days of restorative work, followed by a seventh day (a Sabbath) of rest. And in the opening two chapters of Esther, one finds various ways in which Scripture deals with time in this respect.

“In the third year” (Esther 1:3) points to the seventh day in the respect that Israel had been called into existence two days (2,000 years) before the nation was destined to be raised up to live in God’s sight on the third day, which, using the full reckoning of time, would be the seventh day (cf. Hosea 5:13-6:2).

Israel was called into existence after two days (after 2,000 years) of human history; and, according to Daniel’s Seventy-Week prophecy, the Messianic Era would be ushered in at the end of the Jewish dispensation, 2,000 years following Abraham’s birth, 4,000 years following Adam’s creation.

But the present dispensation (during which time God deals with the one new man “in Christ” another two days, another 2,000 years, with Israel set aside) must fit into the equation. The present dispensation is not seen within either Daniel’s Seventy-Week prophecy or Hosea’s reckoning of time, though it would relate to the fifth and sixth days (covering the complete six days, the complete 6,000 years) in the opening verses of Genesis. And that which occurred during and following the complete six days in the opening verses of Genesis is that which is in view through events occurring during and at the end of the six months in Esther 1:4-5.

Then the “seven days,” with the crowned queen being called into the king’s presence on “the seventh day” Esther (Esther 1:5, 10-11), is self-explanatory. This, in the antitype, has to do with the entire seven days in Genesis 1:1-2:3, with Israel being called into existence during the six days in order to realize a particular position on the seventh day — the Sabbath day, pointing to the seventh millennium.

And “the tenth month” and “the seventh year” in Esther 2:16, in connection with the crown being placed on Esther’s head (Esther 2:17), point to exactly the same thing. “Ten” is the number of ordinal completion, and all things will be brought to completion when that seen in these verses is brought to pass on the seventh day.

Then, Mordecai seated in the king’s gate completes the type — the Jews one day possessing the gate of the enemy (Genesis 22:17).

Israel in the Old Testament was called into existence to occupy a particular position at a particular time. Israel refused, and the nation was set aside. That’s what Esther 1 is about.

However, the day is coming when God will once again turn to Israel and complete His dealings with this nation, establishing Israel in the position to which the nation was called, during a time that God has established. That’s what Esther 2 is about.

Thus, in the preceding respect, the opening two chapters of Esther cover the complete history of Israel — from the time of the nation’s inception to the time when the nation realizes her calling, in the Messianic Kingdom.

2) CHAPTERS THREE THROUGH TEN

These eight remaining chapters in the book of Esther provide commentary, filling in details, for the complete story that has already been told in Esther 1; 2. This commentary, when seen in the antitype, fits into the latter part of the time covered by chapter one and ends at the same place where chapter two ends.

The arrangement of God’s revealed Word after this fashion — a complete sequence of events, followed by commentary — is something seen quite often in Scripture. Actually, as previously seen, viewing Genesis 1:1-2:3 in connection with subsequent Scripture, the whole of Scripture has been structured in this manner (cf. Matthew 17:1-5; 2 Peter 1:15-18; 3:1-8).

Revelation 12 would be one of the more classic examples of a section of Scripture structured after this fashion. The complete sequence of events is given in Revelation 12:1-6. Then Revelation 12:7-17 provide commentary for that which has already been stated in the opening six verses.

And this is the manner in which the book of Esther is structured — the complete story is given first, and commentary then follows. And the latter (commentary on Esther 1; 2) is exactly what the last eight chapters deal with.

a) The Type — Chapters Three through Ten

Esther 3 begins with the king promoting Haman to a high position of power. From information provided in the book, his position of power appeared to be second only to the king himself. And Haman (a Gentile), rather than Esther or Mordecai (both Jews), held this position of power.

Haman was placed over “all the princes that were with him.” And “all the king’s servants who were within the king’s gate” were commanded by the king to honor Haman in the position to which he had been appointed, bowing before him (Esther 3:1-2a).

But Mordecai, also at the gate, “would not bow or pay [Haman] homage.” And this infuriated Haman to the extent that he, knowing Mordecai was a Jew, sought to not only slay Mordecai but all the Jews throughout the entire kingdom (Esther 3:2-6 [2b]).

And this sets the stage for that which occurs throughout the remainder of the book.

Haman, seeking to bring about the destruction of the Jews, instead, ultimately brought about his own destruction, along with that of his house as well. Haman had built a gallows upon which he planned to have Mordecai hanged (impaled). But, through God’s providential control of all things, the tables were turned, with Haman himself subsequently being hanged (impaled) on the gallows. And not only was Haman hanged (impaled) on the very gallows that he had built for Mordecai, but his ten sons were subsequently slain and hanged (impaled) on this same gallows as well (Esther 3:8-9:14).

(Relative to the preceding, the English text in most versions refers to being hanged on a gallows, as the two men were hanged on a tree at the end of Esther 2. The thought though, in all instances throughout the book, has to do with being hanged in the sense of being impaled, whether on a tree or on a gallows.)

Then, following Haman’s overthrow, instead of a Gentile continuing in power, a Jew was promoted to the position that Haman had held. The house of Haman was given to Esther the queen; and Esther, in turn, placed Mordecai — who had been promoted to a position of power directly under the king — over the house (Esther 8:1-7; 10:3).

b) The Antitype of Chapters Three through Ten

The account of Haman, his love for both recognition and power, his hatred for the Jewish people, his ignominious end, and the ultimate triumph and exaltation of a Jew to the position of power previously held by a Gentile have to do with that future time when God turns back to and completes His dealings with the Jewish people. These dealings will complete the full time seen in Daniel’s Seventy-Week prophecy, bringing “the times of the Gentiles” to a close (Luke 21:20-24). And the long-awaited Messianic Era will then follow.

“Haman” typifies the man of sin (Antichrist), who, in the middle of the coming Tribulation (Daniel’s Seventieth Week), will find himself occupying the same position in Satan’s kingdom that Haman occupied in Ahasuerus’ kingdom. Satan (ruling the present world kingdom under God, though a rebel ruler) will give to this man the same thing that He offered to Christ in the temptation account (Luke 4:5-6). Satan will give to this man “his power, his throne, and great authority” (Revelation 13:2).

Though giving his throne to Antichrist, Satan will still hold the same regal position to which he was appointed in the beginning. God alone can appoint or remove rulers, and Satan will be removed from his present position only after Christ returns (cf. Daniel 4:17, 25; Revelation 19:17-20:3). But, regardless, the man of sin will still exercise power emanating from God’s throne through Satan’s throne in the same manner in which Haman exercised power emanating from Ahasuerus’ throne.

Scripture deals with matters surrounding the emergence of this man at the end of Man’s Day in a manner far more extensive than many realize. Numerous types and prophecies have to do with the day when this man will be upon the earth; and most also continue into the end of the matter, into the Messianic Era.

The book of Esther forms a good illustration of the preceding. Note that the larger part of this book has been given over to the emergence of this man, that which he will do, and that which will resultantly occur. Then matters end with conditions that foreshadow the coming Messianic Era.

This man was on the scene in type at the time of the inception of the nation in the book of Exodus. There was an Assyrian Pharaoh ruling Egypt in that day (the Assyrians had conquered Egypt, and an Assyrian Pharaoh ruled Egypt). And this Assyrian Pharaoh foreshadowed the future Assyrian (the man of sin, who will arise from within the territorial boundaries of the old Assyrian kingdom, which covered parts of present day Iraq, Iran, and Turkey [cf. Isaiah 10:5; 14:25; 30:31; 31:8; 52:4; Daniel 8:22-25; Hosea 11:5]).

And this man will be on the scene when God completes His dealings with the Jewish people at the end of Man’s Day (Revelation 13:1ff). The type in Exodus, having to do with not only this man’s activities but his destruction in the Red Sea as well, foreshadows that which will occur when this man emerges in the antitype. And that which occurred relative to the Jewish people — beginning with the appropriation of the blood of the slain paschal lambs in Exodus 12 and continuing with their departure from Egypt — foreshadows that which will occur in the antitype as well.

Almost the entire book of Exodus deals with prophecy in this respect. That which is about to happen has all been foretold in this manner in various Old Testament books. And each part of the Old Testament where these matters are dealt with provides another, slightly different, part to the complete word picture.

And the book of Esther is one of these books, providing part of the complete word picture. This book centers on the Jewish people and the great enemy of the Jewish people in the end times. And this book relates the matter from God’s standpoint, revealing those things that God chose to reveal, after the manner that He chose to use.

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Chapter 2

Vashti Rejected

But Queen Vashti refused to come at the king’s command brought by his eunuchs; therefore the king was furious, and his anger burned within him. . . .

What shall we do to Queen Vashti . . . ?

If it pleases the king, let a royal decree go out from him, and let it be recorded in the laws of the Persians and the Medes, so that it will not be altered, that Vashti shall come no more before King Ahasuerus; and let the king give her royal position to another who is better than she. (Esther 1:12, 15, 19 [15a])

Esther 1 begins with the ruler of the world empire of that day (Ahasuerus), the most powerful of all the kings on earth, performing certain regal tasks relative to his kingdom. As he sat on his throne, “he made a feast,” and “he showed the riches of his glorious kingdom and the splendor of his excellent majesty.” And these things were done in connection with set times — “the third year,” “one hundred and eighty days [six months],” and “seven days” (Esther 1:1-5).

Then, also in connection with these set times, “on the seventh day,” the king commanded that Vashti the queen be brought before him, “wearing her royal crown” (Esther 1:11).

The queen was to appear in the king’s presence at a set time, for a particular purpose. She was to appear following the festivities, on the seventh day; and the purpose of her appearance had to do with regality, for the queen was to come forth wearing a crown. Further, the king planned to openly present the crowned queen to those in his kingdom at this time, “to show her beauty to the people and the officials, for she was beautiful to behold” (Esther 1:10-11).

But “Queen Vashti refused to come at the king's command.” The king was enraged, for Vashti, through this refusal, had dishonored the one with whom she ruled as consort queen. And through dishonoring the king in this manner, she had “not only wronged the king, but also all the princes, and all the people who are in all the provinces of King Ahasuerus (Esther 1:12-16).

And because of Vashti’s refusal to come, she was rejected as queen. Not only would she never again be allowed to appear before the king, but “her royal position” would be taken from her and given to “another who is better than she.” And this matter was made known through a decree issued by the king and published throughout the kingdom in all the various languages of those in the kingdom (Esther 1:17-22).

That is the story seen in chapter one. It is actual history fraught with significance and meaning. This chapter forms one part of the end result of God, through His sovereign control of all things, bringing events and circumstances to pass in such a manner that He could use the end result of His work (in this case, events in the book of Esther) to teach His people great spiritual truths. And, drawing from biblical history, the central means that God uses to make known spiritual truths in this manner is typical teachings.

Esther 1, within a type-antitype framework, has to do with God ruling over a province in His kingdom (God ruling over the earth). This chapter centers on certain things concerning the King and this one segment of His kingdom, which lead into certain things concerning the queen (Israel, the wife of the King).

This chapter has to do with God and a province in His kingdom, with Israel’s calling relative to the King and this province, with Israel’s refusal to come at the King’s command, and that which the King did about the matter. And, in this manner, this chapter covers the complete history of Israel, up to and including the present day and time.

And note where the emphasis is placed in the book of Esther. It is placed first on set times in which certain things are brought to pass. In complete keeping with these set times, there was a display of the riches of the kingdom, along with the splendor and greatness of the king’s majesty. And this all led into things stated about the queen, who was to be brought forth in a regal capacity, on the seventh day.

Bringing matters over into the antitype, God’s plans and purposes are carried out at set times. In complete keeping with these set times, the riches of God’s kingdom have been/are being/will be made known, along with the splendor and greatness of His majesty. And, within a Scriptural framework, this all leads into things stated about the queen (about Israel), whose calling involves being brought forth in a regal capacity, on the seventh day.

(For a detailed discussion of the significance of the set times mentioned several places in Esther 1 [along with Esther 2 as well], see chapter 1 in this book.)

ISRAEL’S CALLING

Man, at the time of his creation, was brought forth to rule in God’s kingdom. Satan, the incumbent ruler whom God had placed over the province in the beginning, had disqualified himself; and man, created in God’s image, after God’s likeness, was brought on the scene to replace the disqualified ruler (cf. Genesis 1:26-28; Isaiah 14:12-17; Ezekiel 28:14-19).

However, because of Satan’s intrusion, man, following his creation, found himself (as Satan) disqualified to rule. Satan, knowing the reason for man’s creation, sought to thwart God’s regal purpose for man through bringing about his fall. And, with man in a fallen state, Satan was allowed to continue holding the scepter (cf. Genesis 3:1-7; Luke 4:5-6; John 14:30; Ephesians 3:9-11; 6:12).

(A principle of biblical government necessitates that an incumbent ruler, if he is to be replaced, must continue holding the scepter until his replacement is on the scene and ready to ascend the throne. Then, action will be taken by God [the One who both places and removes rulers (Daniel 4:17, 25)].

An example of this can be seen in the account of Saul and David in 1, 2 Samuel. Saul, through disobedience, had disqualified himself; and David was then anointed king in Saul’s stead.

But David didn’t immediately ascend the throne. Saul continued in power until David was ready to ascend the throne [in God’s time, when David had acquired all of the necessary qualified rulers to govern with him in the kingdom]. Only then did God remove Saul and give his crown to David.

And exactly the same thing is true in the antitype. Satan, through sin, has disqualified himself; and Christ has been anointed King in Satan’s stead.

But, as in the type, Christ didn’t immediately ascend the throne. Though Christ has already been anointed King, Satan continues to hold the scepter. And Satan will continue holding the scepter until Christ is ready to ascend the throne [in God’s time, when Christ will have acquired all of the necessary qualified rulers to govern with Him in the kingdom (through the work of the Spirit during the present dispensation)]. Only then will God remove Satan and give the crown to His Son.)

Both man’s fall and Satan’s fall have to do with regality, but their respective falls differed in one major respect. Following man’s fall, unlike events following Satan’s fall, redemption was provided; and redemption was provided with one end in view — man realizing the purpose for his creation in the beginning.

But still, though redemption was provided, man had to wait for God’s time before he could exercise regal power. And, even though almost 6,000 years have come to pass since Adam’s fall, the time for man to rule has not yet arrived. The time for God to remove the incumbent ruler and place another One in his position is still future. We’re still living during that day and time when Satan has been allowed to continue holding the scepter.

Thus, man seeking to rule today, should he be successful, would find himself ruling before the time. And, ruling before the time, he could only find himself occupying a position of power in the present kingdom, in Satan’s kingdom.

Satan and his angels presently rule the earth through the Gentile nations, from a heavenly sphere. This is the way in which the present kingdom of the heavens (under Satan) is structured, paralleling the way in which the coming kingdom of the heavens (under Christ) will be structured. And man exercising regal power today, among the nations of the world, can only find himself ruling under a fallen angel who occupies a position of power with Satan, seated in the present kingdom of the heavens (Daniel 10:13-14, 20).

For an unsaved person to occupy a position of this nature is one thing, but for a saved person to occupy a similar position is a completely different matter. Saved individuals have a calling to occupy regal positions in the coming kingdom of Christ (from a heavenly sphere), not regal positions in the present kingdom of Satan (from an earthly sphere); and for a saved person to aspire to occupy a position of power in the present kingdom of Satan could only be an act diametrically opposed to his high calling.

Viewing the matter from the framework of the type in 1 and 2 Samuel, such action on the part of saved people would be comparable to one or more of those who had joined themselves to David out in the hills leaving the camp of David and returning to Saul’s kingdom, in a regal capacity. Christians doing something of this nature will find themselves ruling before the time, in the wrong kingdom. And such can only lead to dire consequences:

No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.

And also if anyone competes in athletics, he is not crowned unless he competes according to the rules. (2 Timothy 2:4-5)

Man is to exercise regal power on the seventh day, in Christ’s kingdom, not prior to the seventh day, in Satan’s kingdom. And man is to bide his time, waiting for that future day.

Man, at the time of his creation, was brought forth on the sixth day, for regal purposes; and man’s creation for regal purposes could only have been with a view to the seventh day, for that was the only day left within the framework of the complete type seen in Genesis 1:1-2:3.

Then, the same thing is seen relative to Israel in the opening two chapters of Esther. Vashti, in chapter one, was to appear before the king, wearing her crown, “on the seventh day”; and Esther, in chapter two, appeared before the king, wearing this same crown, “in the seventh year” (Esther 1:10-11; 2:16-17).

Thus, man’s calling to exercise regality has to do with one time alone. It has to do with the coming seventh day, the coming seventh millennium, the Messianic Era. Satan will continue on the throne until that time. And man exercising power today can only do so before the time, within the wrong kingdom.

1) BUT, GOD’S DEALINGS WITH ISRAEL

Regality in relation to Israel during the past dispensation though presented a slightly different situation than exists for Christians during the present dispensation. Following Adam’s fall, any man seeking to exercise regality among the nations could only rule in one realm. He could only rule in Satan’s kingdom, under a fallen angel ruling with Satan. But, when God created a second man (Jacob [Isaiah 43:1]), with a nation emanating from the loins of this second man (the nation of Israel), things changed in this respect.

Following the nation of Israel being brought into existence, God had a nation that could exercise regality within the sphere of Satan’s kingdom, though separate from exercising this power in connection with the kingdom itself. Michael would be the “prince” over Israel (Daniel 10:21), not an angel in Satan’s kingdom (Daniel 10:13, 20). Israel would occupy the position of not only God’s firstborn son (only firstborn sons can rule in this manner) but also that of the wife of Jehovah (the King could rule only in conjunction with a queen, fulfilling a requirement seen in Genesis 1:26-28 — “let them [the man and the woman together] have dominion”). Thus, God could rule in “the kingdom of men” (Daniel 4:17, 25), through Israel, within a theocracy, in this manner.

This rulership within the theocracy though had to be entirely Jewish. That is, those exercising this rulership had to be from the lineage of Jacob through his twelve sons, ruling within a nation comprised of individuals from this same lineage.

The descendants of Jacob alone comprised a nation that could exercise regality in this manner, separate from Satan’s rule. The regal system that God established for Israel wouldn’t, for example, have worked through a Jew ruling in a Gentile nation. That would be no different than a Christian today ruling in a Gentile nation. The Jew during past time would have found himself completely out of place; and the Christian today can only find himself equally out of place.

The Jew was (and remains today) of the old creation in Jacob (separate from the Gentiles), and the Christian is a new creation in Christ, a part of the one new man (separate from both Israel and the Gentiles). A Jew during the days of the Old Testament theocracy (and even today) who associated himself with a Gentile power in a regal capacity would simply have found himself associated with power in Satan’s kingdom, exercising power in the kingdom under a fallen angel, exactly as any Gentile holding a similar position. And the same would be true for Christians today.

The simple fact of the matter is that Israel was called into existence to rule during Man’s Day (while Satan still held the scepter), within a theocracy. Israel was to rule in this manner, within the sphere of Satan’s kingdom, though separate from exercising regal power in connection with the kingdom itself. And the Gentile nations within Satan’s kingdom were to be both ruled over and blessed through Israel within the theocracy.

2) STILL, WITH THE SAME END IN VIEW

But, despite all of the preceding, the full and ultimate end of Israel’s regal calling had to do with the seventh day, the seventh millennium, the Messianic Era. This is made plain from not only man’s creation on the sixth day (with a view to the only day left, the seventh day) but from that which is seen in the first two chapters of Esther as well.

The crux of Esther 1; 2 — the introductory chapters to the book, which relate the complete history of Israel, from the time of the nation’s inception to the Messianic Kingdom — has to do with a crowned queen being brought forth “on the seventh day,” “the seventh year.” And, comparing Scripture with Scripture (going back to Genesis 1; 2 and progressing from there), this can only point to one thing.

The full and ultimate end of Israel’s calling has to do with the Messianic Era, not with the Old Testament theocracy. Israel’s calling during Old Testament days was not an end in itself, as the Law governing the Jewish people within the theocracy was not an end in itself. Rather, Israel’s calling was designed to lead into and reach an ultimate goal only during the Messianic Era.

ISRAEL’S REFUSAL TO COME

The history of Israel though, in relation to the nation’s calling, could be summed up under words such as a disobedient people, a rebellious people, a people who had forsaken and rejected God and His Word. And, because of this, toward the closing years of the Old Testament theocracy, God pictured the nation, from a spiritual standpoint, as sick and unsightly beyond one’s imagination.

Because the nation had become “a people laden with iniquity, a brood of evildoers . . . corrupters,” ones who had “forsaken the LORD,” God viewed the nation as sick, “from the sole of the foot even to the head.” The nation was viewed as completely unsound, a people whose spiritual appearance before God was that of “wounds and bruises and putrefying sores” (Isaiah 1:1-6).

And not only was this the case, but, because of Israel’s disobedience, even the land of Israel itself had become in a parallel condition to that of the people. The land was pictured as desolate and devoured by strangers, with the cities pictured as burned with fire (Isaiah 1:7). And, as with the result of Israel’s disobedience, this was also in exact accord with God’s promise (Leviticus 26:33).

Israel’s calling was of such a nature that obedience would result in the nation being taken to the heights (Leviticus 26:3-13; Deuteronomy 28:1-14), or disobedience would result in the nation being taken to the depths (Leviticus 26:14-39; Deuteronomy 28:15-68).

And exactly the same thing can be seen in the Christians’ calling today (e.g., contrast Romans 1:1-17 and Romans 1:18-32; all thirty-two verses deal with Christians, not just the first seventeen).

God will reward man’s adherence to and obedience surrounding the greatest things He has ever designed for redeemed man. And the opposite of that is equally true. God will not take lightly man’s aversion to and disobedience surrounding that which He deems of utmost importance. This applies equally to Israel during the past dispensation and to Christians during the present dispensation.

When one reads sections of Scripture such as Leviticus 26:1ff and Deuteronomy 28:1ff relative to Israel, or 2 Thessalonians 1:5-12 and Hebrews 10:26-39 relative to Christians — in the light of man’s calling (regal) — the whole of the matter, as it pertains to both Israel and Christians, can be clearly seen.

Matters surrounding Israel’s disobedience have been openly revealed for man to see during Man’s Day, as was David’s sin of adultery with Bathsheba. David’s sin was committed in connection with Israel’s earthly calling (a king ruling those whom God had called to be “a kingdom of priests and a holy nation” [Exodus 19:5-6] in an earthly land). Accordingly, David’s sin was not only a sin against God but against Israel and the nations of the earth (because of Israel’s position in relation to the Gentile nations). And, because of this, David’s sin was openly revealed at this time, not only “before all Israel” but “before the sun” as well (2 Samuel 12:12).

Israel’s disobedience, in like manner to David’s, has not only been against God, but against the nations of the earth. God called Israel to occupy a particular position in relation to the Gentile nations, wherein blessings for these nations were involved. And, because such blessings were withheld as a direct result of Israel’s disobedience, Israel’s sin has been openly manifested in the presence of these same nations.

This is why one finds Israel scattered among the Gentile nations, with the nations not only allowed to rule over Israel but to also be the instrument of God’s promised wrath upon Israel as well. This is why there could be, and was, a Holocaust during the days of the Third Reich. And this is also why there will yet be a far worse Holocaust during the days of the man of sin. Matters surrounding the Christian though are of a different nature. The Christians’ calling is heavenly alone and doesn’t presently involve the nations of the earth. Thus, events of a parallel nature to those which Israel has undergone and continues to undergo, await decisions and determinations at the judgment seat of Christ.

It is Israel’s disobedience alone, not that of Christians, which involves the nations in this respect (though, within another frame of reference, parallel sins of numerous Christians are just as terrible in God’s sight; and these sins will one day be dealt with accordingly). But, because Israel’s disobedience involves the nations of the earth during Man’s Day, God deals with Israel accordingly during the present day and time.

Israel’s disobedience in respect to God and the nations can be seen throughout the days of the Old Testament theocracy, beginning almost three and one half millennia ago. This disobedience was brought to an apex at Christ’s first coming, and it will not be brought to an end until the time Christ returns yet future.

During the interim, as in the past, Israel continues to be called to an accounting for the nation’s disobedience. And this continues to occur in exact accord with the way in which God has outlined the matter in Leviticus 26 and Deuteronomy 28, with the Gentile nations being allowed to step in and help “forward the affliction” (Zechariah 1:14-15 KJV; cf. Joel 3:6-8; Zechariah 14:1-3; Matthew 24:15-22; Luke 21:20-24).

1) DURING THE OLD TESTAMENT THEOCRACY

Following Adam’s fall, God waited 2,000 years before he brought forth the man — Abraham — through whose lineage the nations of the earth were to be blessed. Then, 500 additional years passed before God was ready to begin fulfilling his promises to Abraham concerning a seed and a land, through a nation emanating from his loins (Genesis 12:1-3; 13:14-17; 15:13-21; Exodus 6:3-8; 12:40-41).

Twenty-five hundred years beyond the creation of Adam, during the days of Moses, the nation emanating from the loins of Abraham found itself exactly where the same nation (because of disobedience) finds itself today. The Israelites found themselves in a Gentile land (in “Egypt,” a type of the world in Scripture), ruled over and persecuted by a Gentile power.

God called the nation out of Egypt under Moses, to dwell in the land that had been covenanted to Abraham, Isaac, and Jacob. They were to dwell in this land as “a kingdom of priests and a holy nation.” And, in this position, they were to be placed “above all people,” with the Gentile nations of the earth being blessed through Israel (cf. Genesis 12:1-3; Exodus 19:5-6; Deuteronomy 6:23; 7:6; 28:13).

However, unbelief and disobedience marked the history of the Israelites — from the days of Moses to that time centuries later when God allowed Gentile powers to come into the land, uproot his people, and carry them away captive into Gentile lands.

A theocracy existed in the land of Israel for about eight centuries, which reached its heights during David’s reign, extending into part of Solomon’s reign. But this theocracy, because of Israel’s disobedience, never rose to the heights that God had intended. It never became a theocracy in which the nations of the earth could be ruled by and blessed through Israel.

During the latter part of Solomon’s reign, things began to go even further awry. And about fifty years after his reign, Elijah appeared, followed by Elisha, calling attention to sin, disobedience.

But matters remained unchanged. And, to remain true to His Word, God was left with only one recourse. The Israelites were to find themselves occupying a position diametrically opposed to the position that God had called them to occupy.

The Israelites would be removed from their land and scattered among the Gentile nations; they would find themselves under subjection to these nations and mistreated by these nations in every conceivable way, exactly as God had promised (cf. Leviticus 26:21-22, 27-28, 33-39; Deuteronomy 28:25, 30, 37, 65-67).

In 722 B.C. the Assyrians were allowed to come into the land and take the northern ten tribes into captivity. And slightly over one hundred years later, about 605 B.C., the Babylonians were allowed to come into the land and take the southern two tribes into captivity. These were captivities from which only remnants of Jews have ever been allowed to return, more particularly at two different times — one that began seventy years following the Babylonian captivity, and the other that began in 1948, during modern times.

The nation itself has never been allowed to return from the Assyrian and Babylonian captivities. Rather, because of disobedience, the nation has remained scattered among and persecuted by Gentile nations. And that which happened in Europe during particularly the years 1939-1945 — 6,000,000 Jews slain as a result of Gentile persecution — is simply an extreme outworking of that which God promised would happen to His people if they did not obey His voice. In short, the Holocaust was the direct result of two things: (1) Jewish disobedience, and (2) God keeping His Word.

But the Holocaust also had to do with something else relative to God keeping His Word. Though the Gentile nations may seek to carry out genocidal activities surrounding Israel, this nation cannot be destroyed.

As the bush burned during Moses’ day, apart from being comsumed (Exodus 3:2-3), the nation of Israel will continue to be persecuted by the Gentiles, apart from being destroyed. For, as God was in the midst of the burning bush during Moses day (Exodus 3:4), or as a fourth person was seen in the fiery furnace during Daniel’s day (with the three Israelites [Daniel 3:19-25]), God has always resided in the midst of His people, Israel (even today, in their disobedience). Thus, to destroy Israel, God Himself would have to be destroyed.

Two things relative to Israel in the preceding respect are contingent entirely upon God fulfilling that which He has promised in His Word. One has to do with the position in which the nation of Israel finds itself today (scattered among and persecuted by Gentile nations), and the other has to do with the fact that Israel will continue as a people until God’s purpose for calling this nation into existence has been realized.

2) AT CHRIST’S FIRST COMING

Christ’s first coming occurred about six centuries following that time when the complete nation (northern ten tribes and southern two tribes) had been removed from their land, carried away by Gentile powers, and scattered among the Gentile nations. And His first coming occurred at a time slightly over five centuries following the return of remnants under Zerubbabel and Ezra.

These remnants formed the original nucleus for that segment of the nation that was in the land, under Roman dominion and persecution, at Christ’s first coming. Most of the Jews at this time were still scattered throughout Gentile lands (Acts 2:8-11), and even the ones in the land of Israel found themselves under subjection to a Gentile power.

Christ’s first coming occurred during “the times of the Gentiles,” which began about 605 B.C., when Nebuchadnezzar was allowed to come into the land and begin carrying the remaining southern two tribes into captivity; and this time will continue until the heavens are opened, Christ returns, overthrows Gentile world power, and places Israel in the position to which the nation was called in the beginning.

Jerusalem was being trodden down of the Gentiles when Christ came the first time, and it will be trodden down of the Gentiles for the three and one-half years immediately preceding Christ’s return (Luke 21:20-24; John 19:10-15; Revelation 11:2). Then, “the times of the Gentiles” will end, for Israel, in that day, will be brought to the place of repentance.

In this respect, note the message of John, Jesus, the twelve, and the seventy at Christ’s first coming. It was a simple message: “Repent, for the kingdom of the heavens is at hand” (cf. Matthew 3:2; 4:17; 10:7; Luke 10:9). There was a call for national repentance, and this was to be followed by national baptism (showing exactly the same thing that the Red Sea passage during Moses day depicted relative to the entire nation in the type [ref. the author’s book, in this site, Search for the Bride BOOK, chapter 6]).

And this call for repentance, followed by baptism, was voiced by Peter on the day of Pentecost, after the promised Spirit had been sent: “Repent and be baptized every one of you [the entire nation of Israel] . . . .” (Acts 2:38a).

This was the beginning of the re-offer of the kingdom of the heavens to Israel (which lasted until about 62 A.D.). During the original offer (during Christ’s earthly ministry), the message was to the Jew only (Matthew 10:5-6; 15:24). But, during the re-offer, the message was to the Jew first, not to the Jew only. And, during this time, it was also to the Gentile (Romans 1:16; 2:9-10, 16).

However, Israel refused to repent during both the offer and the re-offer of the kingdom. During the offer, the Jewish people climaxed their unbelief and disobedience through rejecting the message and the Messenger, pledging their allegiance to a pagan Gentile king, and then crucifying the true King (John 18:19-23; 19:14-15). This was then followed by continued rejection during the re-offer of the kingdom (Acts 2:37-41; 3:19-4:3, 10-21; 5:17-33; 7:51-8:4; 9:20-29).

This left God with only one recourse — to continue fulfilling in the lives of the Jewish people that which He had stated in His Word relative to the consequences of disobedience (e.g., allowing a Gentile power to destroy Jerusalem in 70 A.D., followed by a scattering of the remnant in the land, followed by continued Gentile persecution). Though the nation was set aside for a dispensation, there must be a continuation of the outworking of the principles that God has laid down in His Word surrounding Israel (for Jew or Gentile, as seen in Genesis 12:3).

Man is living today during a time when Israel remains in an unbelieving and disobedient state. And God’s Word, relative to Israel in this state, must be fulfilled. That’s what most of the book of Esther is about. The matter is introduced in chapter one, and the remaining chapters present the full and ultimate end of the matter — the unparalleled sufferings that the nation is about to undergo, followed by the glory to then be revealed.

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Chapter 3

Esther Accepted

After these things, when the wrath of King Ahasuerus subsided, he remembered Vashti, what she had done, and what had been decreed against her. (Esther 2:1)

Chapter two begins with a reference back to events in the previous chapter. Ahasuerus had commanded Vashti to come forth, at a particular time, wearing “her royal crown.” But Vashti refused to heed the king’s command. And the king, because of Vashti’s refusal, became enraged. Vashti was rejected as queen; and her “royal position” was taken from her, with a view to her position being occupied by another (Esther 1:10-12).

Then, after a period of time, the king calmed down and his wrath subsided. And after his wrath had subsided he remembered Vashti, that which she had done, and that which had been decreed against her (Esther 2:1).

The king’s servants, seeing where the king’s thoughts lay following his wrath subsiding, knew that something had to be done concerning the present state of affairs. And the only thing that could be done was to find someone who could replace Vashti. Therefore, the king’s servants suggested to the king that a search be conducted throughout the kingdom for a maiden who could “be queen instead of Vashti.” And the suggestion “pleased the king” (Esther 2:2-4).

The remainder of the chapter is then taken up with a successful search for a new queen, the new queen being crowned, and conditions in the kingdom following this time.

During the search for a queen, Esther was among those singled out and brought into the king’s house. And, after a time of preparation requiring twelve months, Esther’s turn came to appear before the king (Esther 2:8-16).

Esther, being properly prepared, was taken into the royal palace to appear in the king’s presence, in the tenth month, in the seventh year of his reign. And it is recorded, apart from further revelation surrounding the matter,

The king loved Esther more than all the other women and she obtained grace and favor in his sight more than all the virgins; so he set the royal crown upon her head and made her queen instead of Vashti. (Esther 2:17)

The king once again had a crowned queen to rule in the kingdom with him. A “great feast” followed, and the king “proclaimed a holiday [‘a rest’]” to all the provinces in his kingdom, and “gave gifts” to those in the kingdom (Esther 2:18).

At the same time, Mordecai is seen seated “within the king’s gate,” which, when viewed in the light of the antitype, portends regality (Esther 2:17-23). And all of this — Esther crowned queen, and Mordecai seated within the king’s gate — sets the stage for the way matters are depicted in different places throughout the remainder of the book.

The matter is established in chapter two; and both Esther and Mordecai, throughout the remainder of the book, are seen typifying Israel at different times and under different circumstances, with regality in view.

(Reference to a twelve-month preparation time, the tenth month when Esther appeared, and the seventh year of Ahasuerus reign [Esther 2:12, 16], are fraught with significance and meaning. And the previous reference to certain days and years in chapter one [Esther 1:3-5, 10] is seen in this same respect as well [ref. chapter 1 in this book].

“Twelve” is the number of governmental perfection; Esther was brought forth after twelve months, with a view to regality. “Ten” is the number of numerical completeness; Esther was brought forth at the close of a complete period of time. And “seven” has to do with the completeness of that which is in view; in this case, completeness is shown by a time of “rest” completing a previous period of time. “Rest” for those inhabiting all the provinces in Ahasuerus’ kingdom occurred during “the seventh year of his reign.”

The complete picture seen through the use of both the numbers ten and seven is twofold. It has to do with Israel exercising regal power at the full end of the days, shown by the number ten. Then, the number seven, showing another facet of completeness, has to do with Israel exercising regal power at the end of Man’s Day [having to do with six days, six millennia], during the coming Sabbath rest awaiting the people of God [during the coming seventh millennium]. The full seven days, seven millennia, form the complete period of time in view [cf. Genesis 1:1-2:3; Exodus 31:13-17; Hebrews 4:1-9; 2 Peter 3:1-8].)

THE KING’S WRATH APPEASED

Esther 2, forming a continuing type of Israel from Esther 1, has to do with information that continues and completes the story. Both chapters together provide the complete history of Israel, extending from the time of the nation’s inception during Moses’ day (after Moses had appeared to his people a second time) to the time of the nation’s restoration when the One greater than Moses reappears (after Christ appears to His people a second time).

Chapter two, in this respect, begins with events in that future day when God’s wrath upon Israel will subside and be brought to an end. And the remainder of the book, forming commentary material on Esther 1; 2, is in complete keeping with that seen in chapter one, the way in which chapter two is introduced, and the way in which chapter two continues and ends.

Most of the remainder of the book (Esther 3-9) has to do with events that will occur very near the end of God’s wrath being manifested toward Israel (which would relate to events in chapter one). God’s wrath during this time will be manifested in all its fullness. This will be “the time of Jacob’s trouble” (Jeremiah 30:7); and God’s wrath, during that coming day, will be manifested in such a full and complete manner that “unless those days were shortened, no flesh would be saved” (Matthew 24:22).

Then, the conclusion of the book (Esther 10) has to do with that day when God’s wrath will subside and will be brought to an end (which would relate to events in Esther 2). Israel will be restored as the wife of Jehovah, a theocracy will once again exist upon the earth, and there will be a time of rest for individuals throughout the entire kingdom.

1) GOD’S WRATH DURING THAT COMING DAY

God’s wrath upon Israel, resulting from Israel’s disobedience, has occurred down through the centuries, extending out into millennia. God’s wrath, in this respect, can actually be seen occurring at various times throughout the entire 3,500-year history of the nation.

But, as severe and intense as conditions through which Israel has been brought at times in the past may appear — e.g., conditions in Europe during the days of the Third Reich — “the great day of his [God’s] wrath” is yet future (Revelation 6:17). Israel is yet to pass through the most intense time of the nation’s sufferings.

Approximately three years following the end of World War II and the corresponding end of the Third Reich, a Jewish nation was brought into existence (reestablished) in the Middle East. The leadership of this new Jewish state during those days declared Israel’s independence on May 14, 1948, and a people who had not existed as a nation since 70 A.D. found themselves once again a nation among the nations.

This nation was, in a respect, born out of the Holocaust; and the Jews forming the nation, looking back on those days, together echoed (and continue to echo today) the same cry for all to hear: “Never Again!”

But Israel’s endeavors and cry in this respect — “Never Again!” — will prove to be in vain. Something similar will happen again. It has to happen again, for God’s wrath has yet to be appeased. And, according to Scripture, when it does happen again, past exhibitions of God’s wrath upon His people will pale by comparison.

A remnant of Jews is in the land, in an unrepentant state, without breath (without spiritual life [cf. Ezekiel 37:1-14]), prior to the time when God’s wrath is appeased. This remnant is there for a reason — to set the stage for the final, climactic exhibition of God’s wrath. And God will manifest His wrath upon Israel in that day, in exactly the manner described in Scripture.

God’s wrath will be manifested in this manner, at that time, because of Israel’s disobedience; and this manifestation of God’s wrath will be with a view to bringing about the goal toward which the whole of the exhibition of His wrath has been moving since Moses’ day — to bring Israel to the place of repentance, in order that the nation might realize her calling.

When Scripture deals with God’s wrath upon the Jewish people, events surrounding “the great day of His wrath” — which will occur at the very end of God’s dealings with Israel during Man’s Day — are invariably brought to the forefront. Almost every time that the subject is mentioned in Scripture, the end of the matter is brought into view. Then events continue from that point and carry the reader on into the Messianic Kingdom.

And the revelation surrounding God’s wrath in the book of Esther is a case in point. This is exactly the manner in which God’s wrath is dealt with in this book. God’s wrath is introduced through events in Esther 1 and His wrath is done away with through events in Esther 2. Then, Esther 3-10 provide commentary material for both Esther 1; 2. Esther 3-10 though only deal with one part of God’s wrath, a wrath that was introduced in chapter one and done away with in chapter two; and chapters three through ten, as well, end with events foreshadowing Israel in the Messianic Era, which is seen at the end of chapter two.

Esther 3-10 deal only with God’s wrath as it will be manifested at the very end of Man’s Day, in all its fullness, during Daniel’s unfulfilled Seventieth Week. And the emphasis is upon the last half of Daniel’s Seventieth Week, the last three and one-half years of the full seven years. It will be during these last three and one-half years that God’s wrath upon Israel will reach an apex, with the reason for this wrath ultimately being realized. And that which will ultimately emanate out of God’s wrath befalling His people is seen in the closing verses of the book, in Esther 10, with the Messianic Kingdom in view.

In the preceding respect, most of the book of Esther is solely about the last three and one-half years of the coming Tribulation, providing a wealth of information about that which will occur during this time. That’s one reason why the book of Revelation, which also deals extensively with this same period, must be studied just as much in the light of the book of Esther as in the light of the book of Daniel (along with numerous other books bearing on the subject as well [books in both the Old and New Testaments]).

And all of these books (Esther, Daniel, Revelation, and all other books bearing on the subject) end exactly the same way. They all end with God’s wrath ceasing, for the purpose and ultimate goal of His wrath will have been realized.

2) GOD’S WRATH CEASING

God’s wrath will be brought to an end after Israel has been brought to the place where the Jewish people will have no choice but to call upon the God of their fathers. God will then hear, remember His covenant with the Jewish people through Abraham, Isaac, and Jacob, and turn His attention upon this nation once again (Exodus 2:23-25; 3:7ff).

That is what is portended in Esther 2:1 through Ahasuerus’ wrath subsiding and his remembering Vashti. It points to that future day, at the conclusion of “the great day of His [God’s] wrath,” when God will remember Israel.

Israel, through God manifesting His wrath in all its fullness, will be brought to the place of repentance. And that which is seen occurring throughout the remainder of the chapter foreshadows that which will occur after the purpose for God’s wrath has been realized.

God’s wrath will reach an apex and come to a climax after almost 3,500 years of Jewish disobedience, going all the way back to the time of the inception of the nation during Moses’ day. The bush that burned with fire, apart from being consumed (Exodus 3:2-3), will then no longer burn. But the One residing in the midst of the burning bush (Exodus 3:4) will continue to reside in the midst of the nation (Joel 2:27), though apart from a manifestation of wrath. Rather, blessings will issue forth instead (Joel 2:32).

The people of Israel will be brought to the place where they will do that which God has said that they must do; and God, in turn, will then do that which He has said that He will do. The people of Israel will humble themselves, pray and seek God’s face, and turn from their wicked ways. Then, when the Jewish people do this, they have the promise that God will hear from heaven, forgive their sin, and heal their land (2 Chronicles 7:14).

The solution for the whole of the existing Middle East problem (with almost daily skirmishes between the Arabs and the Jews, which affect the Gentile nations at large), from God’s viewpoint, is really that simple. Israel has to be brought to the place of repentance. This is what God, in His Word, has to say about the matter; and, accordingly, this is the only way in which Middle East peace can be effected.

And also, accordingly, where the Gentile nations of the world are concerned, the existing Middle East problem has a complexity beyond their ability to bring about any type solution. And the reason for this is inseparably connected with that which Scripture reveals concerning the problem. The same One who brought Israel’s present condition to pass (sick, from the crown of the head to the sole of the foot) is the only One who can effect healing. Scripture is very clear on this matter. No one can deliver Israel, aside from the One responsible for the nation being in this condition (Hosea 5:13-14).

. . . I, even I, will tear them and go away; I will take them away, and no one shall rescue. (Hosea 5:14b)

And Scripture is also very clear concerning the fact that Israel is going to continue to be afflicted — God is going to continue manifesting His wrath upon a people whom He has made sick, because of their disobedience — until a certain revealed time. God states that the Jewish people are going to remain in their present condition, being afflicted, “till they acknowledge their offense. Then they will seek My face” (Hosea 5:15a). And this time of affliction will reach an apex and be seen in all its fullness at the very end of God’s dealings with Israel during Man’s Day (Hosea 5:15b).

In that coming day, during the affliction that the Jewish people will undergo as they pass through the Great Tribulation, Israel will be brought into such dire straits that the nation will have no choice other than to acknowledge and say,

Come, and let us return to the LORD; for He has torn, but He will heal us; He has stricken, but He will bind us up.

After two days He will revive us; on the third day He will raise us up, that we may live in His sight. (Hosea 6:1-2)

After the full two days, the full 2,000 years of the Jewish dispensation (seven years yet remain), the nation is going to “return to the Lord.” Then, the One who “has torn . . . has stricken” will provide healing, with the nation being raised up to “live in His sight.”

ESTHER CROWNED

Events surrounding Esther being crowned queen foreshadow events surrounding Israel being restored, as the wife of Jehovah, within a theocracy. This, as seen in the type in Esther, will occur only after God’s wrath has ended; and, as seen in other types and other portions of Scripture, God’s wrath will end only after Israel has been brought to the place of repentance.

God, through Israel, following the nation’s restoration, will bring two things to pass concerning man that He set forth at the very beginning of His Word: (1) man’s creation, for a purpose; and (2) man realizing that purpose in a certain manner.

Man was created for regal purposes. Man was created to rule and to reign. Satan, the incumbent ruler over the earth, had disqualified himself; and man was created to rule the earth in Satan’s stead.

Then, the manner in which man was to rule the earth had to do with how God had created man.

Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion [‘and let them rule’] . . . .”

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

Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion [‘and rule’] . . . .” (Genesis 1:26-28a [26a])

(The Hebrew word translated “dominion” in Genesis 1:26-28 is radah, meaning “to rule.” This is the same word used of Christ’s coming rule after the order of Melchizedek in Psalm 110:2 — “. . . Rule in the midst of Your enemies!”)

God did not create man to rule alone. Rather, God created man a dual person physically, a two-part being, male and female. The woman was created in the man; then God put the man to sleep, opened his side, and from this opened side God took a part of the man (a rib) which He then used to bring the woman into existence.

God formed the woman from a part of the man; and, though a separate entity, she was bone of his bones, and flesh of his flesh (Genesis 2:21-23). Since the woman was formed from and is identified with the man in this manner, a man, apart from a woman, is an incomplete being. A woman, when united with a man (the marriage relationship), completes that man.

This is a principle, set forth in the opening two chapters of Genesis; and the matter has its basis in man’s creation, for purposes surrounding regality — “. . . let them [the man and the woman together, forming one complete person] have dominion [‘let them rule’] . . . .”

And the whole of the matter is at the center of that seen in the marriage relationship today and that to which it points. This relationship brings a man and woman together in a manner that forms one complete person. And the two who form this one complete person are seen in Scripture foreshadowing the union between Christ and His wife yet future (Ephesians 5:22-32; cf. Hebrews 2:10), following both the procuring of a bride and the marriage which will follow.

And the bride being procured (through the work of the Spirit during the present dispensation) and the marriage that will follow (through the work of the Son yet future) has to do with regality, which has its basis in that which God brought to pass in the opening two chapters of Genesis. As it was with the first man and his wife, so will it be with the second Man and His wife.

With all of this in view, apart from taking certain things into account, it could only appear strange to see the biblical pattern surrounding rulership being followed in a pagan Gentile kingdom in the book of Esther. This was a kingdom ruled by those who would neither know nor give thought to biblical principles that God had established.

Why would there be both a crowned king and a crowned queen in this pagan Gentile kingdom (showing, through a union of this nature, that they exercised regality together)? This was not just a regal system that closely approximated that which God had established; rather, this was a regal system that was in exact accord with that which God had established.

There can be only one answer concerning why Ahasuerus’ kingdom had been established in this manner. And that answer is found in God’s sovereignty. God, in His sovereign control of all things, saw to it that even this pagan Gentile kingdom had previously followed the biblical pattern, which was to be resumed in the kingdom following Vashti being removed from her position. And God brought matters to pass in this manner so that He could, at a later point in time, take these events in history and use them to teach His people deep spiritual truths relative to the nation of Israel.

There can be no biblically correct rule by man in the kingdom of men, relative to this earth, apart from a husband-wife relationship. Man cannot rule alone, apart from the woman. He has to rule as a complete being, with the woman completing the man.

But, though man can presently follow the biblical order concerning how he is to rule, man is not really in a position to rule today. Man, at the time of his creation, was commanded to rule. But, following man’s fall, this was not the case at all. Note the difference in the command given to Adam and Eve preceding the fall (Genesis 1:26-28) and the command given to Noah and his sons (which would include their wives) following the fall (Genesis 9:1). The command to rule is in the former setting alone (the command to Adam and Eve), for man, following the fall, was in no position to rule.

However, God provided a way whereby a nation could be brought into existence during Man’s Day that could exercise regality in the kingdom of men. This had to do with Israel, ruling within a theocracy; and there had to be a Husband-wife relationship between God and Israel within the theocracy, in exact accord with that which had previously been established in the opening two chapters of Genesis (ref. chapter 2 in this book).

And God has provided a way in which Israel can one day be restored as His wife, within a theocracy; and He has also provided a way in which His Son can, at the same time, possess a wife and, with His wife, rule the theocracy. The former is the central subject of the book of Esther, and the latter is the central subject of the book of Ruth. And revelation in both books moves toward one end — bringing these things to pass.

According to Esther 2, the day is coming when God’s wrath will be brought to an end, God will remember Israel, and Israel will once again occupy the nation’s proper place in a restored theocracy. The nation will wear the “royal crown,” and the Messianic Era will be ushered in.

This will be a time of rest — the Sabbath rest awaiting the people of God, following six days of God’s redemptive work — and blessings will then flow out through Israel to the nations of the earth (cf. Esther 2:17-18; Hebrews 4:4-9).

MORDECAI, SEATED IN THE KING’S GATE

. . . then Mordecai sat within the king’s gate.

In those days, while Mordecai sat within the king’s gate . . . . (Esther 2:19, 21a [19b])

“Seated within the gate,” and “possessing the gate,” form expressions that Scripture uses to call attention to an exercise of power and authority. The thought has to do with exercising control over that (a people or a territory) to which the gate leads.

Those “seated within the gate” of a city, for example, conducted legal transactions for those in the city, similar to legal transactions carried out in a modern-day courthouse; and, individuals occupying positions of this nature exercised governing power among the people (cf. Genesis 19:1; 22:17-18; 24:60; Ruth 4:1ff).

Mordecai, at the same time Esther was wearing “her royal crown” within the palace, was seen seated “within the king’s gate” outside the palace. Governmental control in the kingdom is seen in the antitype through viewing the complete word picture that Scripture sets forth, using both instances. Esther’s position as crowned queen has to do with one facet of the matter, and Mordecai’s position at the king’s gate has to do with the other.

Mordecai, seated within the king’s gate, is seen bringing a matter to pass through Esther. A plot against the king by two of the king’s officials was made known to Mordecai. Mordecai then made the matter known to Esther, who “informed the king in Mordecai’s name.” An inquisition was conducted, the matter was found to be correct, and the two men who had plotted against the king were impaled on a tree [gallows] (Esther 2:21-23).

In that coming day, when God restores Israel, the whole of that seen in the positions occupied by Esther and Mordecai will be seen in the position that the nation will hold. Israel will be the restored, crowned wife of Jehovah; and Israel will find herself seated in the King’s gate, possessing the gate of the enemy.

Israel will be placed at the head of the nations, exercising governmental control over all the Gentile nations. Israel, in that day, will be “a peculiar treasure” to the Lord, “a kingdom of priests and a holy nation” (Exodus 19:5-6). And, as Israel occupies this position, with blessings replacing past curses, the Gentile nations will be blessed through the crowned wife of Jehovah.

This will be the day when the one sick “from the sole of the foot even to the head” will be healed, along with restoration provided for the “desolate” land covenanted to Israel through Abraham, Isaac, and Jacob (Isaiah 1:5-27). This will be the day when that revealed to Isaiah concerning “Judah and Jerusalem” will come to pass:

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 2:2-4).

A “mountain,” used in the preceding respect in Scripture, signifies a kingdom (cf. Daniel 2:34-35, 44-45; Matthew 16:28-17:5). And “the house of the God of Jacob” is, textually, a clear reference to the house of Israel, following deliverance from the prophesied desolation having previously befallen the nation, because of disobedience (cf. Daniel 9:27; Matthew 23:37-39).

The picture in Isaiah 2:2-4 is that of a restored nation — restored Israel (seen restored at the end of the preceding chapter) — in a restored theocracy, during the Messianic Era. Israel is seen occupying a position at the head of the nations, all things having to do with the Word of God are seen emanating from Jerusalem, and peace is seen existing worldwide.

This is the biblical picture of Israel in the Messianic Era, and exactly the same thing is seen from another perspective in Isaiah chapter six:

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 the seraphim . . .

And one cried to another and said: “Holy, holy, holy is the LORD of hosts; the whole earth is full of His glory!” . . .

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.” (Isaiah 6:1-3, 5-7 [2a]).

Uzziah was a leper, who had become leprous through disobedience (2 Chronicles 26:16ff). Uzziah, in this respect, typifies Israel, who became sick through disobedience. And Uzziah’s death, bringing an end to his condition, foreshadows that future day when Israel will be healed.

Israel’s healing is further dealt with in Isaiah 6:6-7. Isaiah, penning this account, dwelt among a nation of unclean people. And, in this condition, they could not properly look upon “the King, the LORD of hosts” (Isaiah 6:5).

But cleansing for the nation is prophesied (seen in Isaiah 6:6-7). And, in that coming day, the Lord, in relation to the earth, will be seated “on a throne, high and lifted up”; and the whole earth will be “full of His glory” (Isaiah 6:1, 3).

And this same scene is repeated, in different ways, over and over throughout the Old Testament prophecies. The book of Esther provides one way, the referenced passages from Isaiah provide two other ways, and the numerous other places in the Old Testament provide other ways.

Then, the whole of God’s revelation surrounding the matter presents the complete picture — a word picture, presented exactly as God would have man see Israel’s future destiny.

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Chapter 4

Haman’s Rise to Power

After these things King Ahasuerus promoted Haman, the son of Hammedatha the Agagite, and advanced him and set his seat above all the princes who were with him.

And all the king’s servants who were within the king’s gate bowed and paid homage to Haman, for so the king had commanded concerning him. But Mordecai would not bow or pay homage. . . .

When Haman saw that Mordecai did not bow or pay him homage, Haman was filled with wrath.

But he disdained to lay hands on Mordecai alone, for they had told him of the people of Mordecai. Instead, Haman sought to destroy all the Jews who were throughout the whole kingdom of Ahasuerus-the people of Mordecai. (Esther 3:1-2, 5-6).

The book of Esther begins with a panoramic view of the entire history of Israel, revealed through the experiences of three individuals in the kingdom of Ahasuerus: Vashti, Esther, and Mordecai. The complete story is told in very brief form throughout Esther 1; 2. The things revealed in these two chapters have to do with Israel’s calling, Israel’s disobedience, Israel’s rejection, God’s wrath because of Israel’s disobedience, God’s wrath coming to an end, God remembering Israel, and Israel’s restoration.

In this respect, the first two chapters of Esther provide a sequence of events that briefly cover 3,500 years of Jewish history, extending from the things that occurred after Moses had appeared to his people a second time to the things that will occur after the One greater than Moses appears to His people a second time. Then the remainder of the book (Esther 3-10) forms commentary material on these two chapters, providing details concerning events that will occur during the time covered by these two chapters.

This commentary material though does not deal with the whole panorama of Israeli history, as revealed in brief form in chapters one and two. Rather, this commentary material begins with and deals with a particular aspect of this history — God’s wrath, because of Israel’s disobedience.

But the whole panoramic view of God’s wrath, as seen in the opening two chapters, is not covered. Rather, revelation forming this commentary material begins with and deals with God’s wrath at the time this wrath reaches an apex, at the end of Man’s Day.

And further narrowing down and pinpointing the time when God’s wrath will be manifested in this manner, this part of the book centers on and deals with events during the last three and one-half years of this wrath. And then the book moves into that time when God’s wrath will end, followed by subsequent events, which carries matters beyond Man’s Day into the Lord’s Day.

Thus, most of the book of Esther, as the book of Revelation, centers on events during three and one-half years of human history (related in Esther 3-9 and Revelation 6-19). And, as in the book of Revelation, so in the book of Esther — one man is seen moving center-stage at this time. This man is introduced at the very beginning of Esther chapter three, in the person of Haman; and the remainder of the book is mainly about God’s wrath being executed through the actions of this man, along with the end of the matter.

The man typified by “Haman” is the prophesied man of sin, the Antichrist, who will arise at the very end of the time fulfilling Daniel’s Seventy-Week prophecy. This man will arise in the Middle East, from within the territorial boundaries of the northern segment of the kingdom of Alexander the Great, as it was divided following his death in 323 B.C. (which, today, would cover parts of Iraq, Iran, Syria, and Turkey [Daniel 8:8-12, 21-25]).

And this man will rule from that part of the world, not from Europe, as is often erroneously taught. From an established Middle East power base in the proximity of ancient Babylon, this man, during the first part of Daniel’s Seventieth Week, will rapidly move into a position in which he will (near the middle of Daniel’s Seventieth Week) control all of Gentile world power. He will then become the last “king of Babylon,” as he reigns from Babylon (Isaiah 14:1-7, 25).

Satan will give to this man “his power, his throne, and great authority” (Revelation 13:2b). At the end of Man’s Day, he will occupy the same position that Satan offered to Christ during the temptation account, at Christ’s first coming (Luke 4:5-6).

This man is seen occupying a central place in books such as Exodus, Esther, Daniel, and Revelation. And he is seen occupying a prominent place in numerous other books as well (both Old and New Testaments).

Excluding that which Scripture reveals about Christ (for the whole of Scripture is about Him), Scripture deals with and reveals more about this man — Antichrist — than any other one person throughout Man’s Day.

Thus, in this respect, two prominent Men are seen in Scripture — One throughout Scripture, and the other in numerous parts of Scripture. And one of the great paradoxes of the times in which we live is the fact that man, in general (which would include numerous Christians as well), knows very little about either person. Man, in general, knows very little about the Christ who came and will come again; and man, in general, knows very little about the Antichrist who is to appear on the scene immediately before Christ reappears.

(God has used, continues to use, and will continue to use the Gentile nations as the instrument to execute His wrath upon Israel, because of the Jewish people’s disobedience. God has used the Gentile nations to uproot His people from their land, and He has used the lands where the Gentile nations dwell as the place where His people are to be scattered and dealt with, leaving the Jewish people as strangers among and at the mercy of the Gentiles.

This scattering has occurred in the past, bringing about the present situation in the world [most of the Jews in the world today are not located in the Middle East, in the land of Israel, but remain scattered among the nations]; and this scattering will occur again [for the last time] when the remnant presently in the land is uprooted, followed by conditions in the world becoming far worse for the Jewish people than have ever existed throughout the 3,500-year history of the nation.

The Gentile nations often overstep their bounds and seek to help God “forward the affliction” of His people [Zechariah 1:14-15 KJV]. This has happened numerous times in the past [e.g., in modern times, through events in Europe during the days of the Third Reich]; and this will happen once again, yet future [during that coming day when Antichrist rules the world].

God, in order to bring His plans and purposes surrounding Israel to pass, allows the Gentiles to act in this manner. But, through the actions of the Gentiles, not only will the promises set forth in Genesis 12:2-3 ultimately be brought to pass but the principles set forth in verse three must ultimately be brought to pass as well:

I will make you [Abraham] a great nation; I will bless you and make your name great; and you shall be a blessing.

I will bless those who bless you, and I will curse him who curses you; and in you all the families of the earth shall be blessed. (Genesis 12:2-3)

God is using the Gentile nations to bring His disobedient son, Israel [Exodus 4:22-23], to the place where this son will acknowledge his offense. This will allow His son to occupy the place seen in Genesis 12:2-3.

But, in turn, God is also going to deal with the Gentile nations in accord with verse three. Though He is using the Gentile nations to bring His plans and purposes surrounding Israel to pass, He is going to ultimately judge these same nations in accord with their attitude toward and treatment of Israel, exactly as stated in Genesis 12:3 [cf. Esther 6:13; 7:6-10; 8:7; Joel 3:2-8; Zechariah 14:7-21; Matthew 25:31-46].)

HAMAN’S APPOINTMENT

It is clear from the way Esther 3 begins that Haman, in the past, had held a particular position of power in the kingdom. The text begins with reference to that position and to Haman’s promotion to the highest of all positions under the king — a position “above all the princes that were with him” (Esther 3:1).

Haman is said to have occupied the “seat” above other princes who, from the text, could only have occupied subordinate positions of power in the kingdom. The word “seat” (Esther 3:1) is the same word in the Hebrew text translated “throne” in Esther 1:2; 5:1 (cf. Genesis 41:40; Psalm 45:6; 103:19, where the same Hebrew word is also used). The picture has to do with Haman occupying a high position of power in the kingdom, with his power emanating from the king’s throne; and it also has to do with subordinate rulers placed under Haman, with their power emanating from this same throne as well.

The things foreshadowed by these events, along with the time when they will occur, is quite simple to ascertain. These things have to do with the man of sin, the Antichrist, being promoted to a regal position directly under the One whom the king typifies (directly under God), with subordinate rulers also occupying positions of power with him.

Since Satan presently occupies this high position — ruling the earth directly under God, though a rebel ruler — these things can only occur at and following that time when Satan gives to this man “his power, his throne, and great authority” (Revelation 13:2b).

In this respect, Antichrist, at this time, will occupy Satan’s throne; and, though Satan will not be removed from his position as the earth’s ruler until Christ returns at the end of the Tribulation, he will give his regal power and authority to Antichrist.

And Antichrist, occupying Satan’s throne in this manner, will rule the earth in a position directly under God (a rebel ruler, as Satan), with the power and authority to rule coming from God’s throne. And, occupying this position, Antichrist will have ruling princes under him who will exercise power from this same throne (cf. Romans 13:1).

According to Scripture, those ruling with Antichrist will form a ten-kingdom, Middle East confederacy (cf. Esther 9:10-14; Daniel 2:34-35, 44-45; 7:7, 19-20; Revelation 13:1; 17:12); and those forming this confederacy will rule the earth from within the territorial boundaries of ancient Babylon (which is seen in the Old Testament as a city-state — a country with a capital city by that name, with the name “Babylon” including the surrounding country and other cities as well [Jeremiah 51:24, 29, 37, 42-43]).

According to the chronology of Revelation 12:3-4, this man will be positioned on Satan’s throne shortly before Satan and his angels are cast out of heaven onto the earth. In verse three, all seven heads of the Beast (Revelation 13:1) are seen crowned, wearing diadems (Greek: diadema), which shows that they, at this time, will be exercising regal power.

The seventh head of the Beast will be the Antichrist. This man (represented by the seventh head) will receive a deadly wound (apparently be slain, possibly by an assassin), become the eighth (through being raised from the dead, for this man will rise from “the abyss [Greek: abussos, ‘the underworld’]),” but still be of the seven (cf. Revelation 13:1-4, 14; 17:8-11).

(Ref. Two Types of Crowns, in this site, for information concerning the use of the Greek words stephanos and diadema — words translated “crown,” apart from differentiation, in the English text.)

At this time, immediately before Satan and his angels are cast out of heaven, the final form of Daniel’s image will come into existence. And the power represented by this part of the image, as the powers represented by the previous parts of the image (which it will incorporate [Daniel 2:35, 45]), can only bear rule from one location — Babylon, in the Middle East. The image, depicting the beginning and the end of Gentile world power during the Times of the Gentiles, is associated with that part of the world alone.

And the closeness of this final form of the image coming into existence (Revelation 12:3) and Satan being cast out of heaven (Revelation 12:4; cf. Revelation 12:7-9) is shown by the time in which Antichrist will occupy Satan’s throne.

Revelation 11:7 reveals that this man will slay the two witnesses in Jerusalem following his rise to power (following his ascending Satan’s throne). And the slaying of these two witnesses can only occur in the middle of the Tribulation, for not only will they have testified for three and one-half years but, following their being slain, the Gentiles will tread the city of Jerusalem under foot for a subsequent three and one-half years (cf. Revelation 11:2-3).

Then, Daniel 7:25 reveals exactly the same thing. This display of Gentile power, under Antichrist, will last for “a time and times and half a time [three and one-half years, the last three and one-half years of the Tribulation].”

According to Revelation 12, Satan and his angels will have been cast out of heaven apparently very near, but before, the middle of the Tribulation. After being cast out, Satan will first direct his attention toward one thing — slaying the “man child” (144,000 Jewish evangelists), whom Satan will know are destined to proclaim the gospel of the kingdom throughout the earth during the last three and one-half years of the Tribulation (Revelation 12:4-6, 17; cf. Matthew 24:14).

These 144,000 Jewish evangelists will apparently have heard the gospel message and will have been saved through the testimony of the two witnesses during the first three and one-half years of the Tribulation (cf. Revelation 11:13; 12:17). But once these Jewish evangelists have been removed from the sphere of Satan’s control, he will then continue to vent his wrath by turning upon the entire Jewish nation (Revelation 12:5, 13; 14:1-5).

At that time, a remnant from the nation will escape to a specially prepared place in “the wilderness,” where God Himself will take care of and protect them for “a thousand two hundred and sixty days,” for “a time and times and half a time” (cf. Revelation 12:5-6, 13-16). And, again, as in the previous chapter and other portions of Scripture, the time element is the same — three and one-half years, the last three and one-half years of the Tribulation.

All of these things occurring in the middle of the Tribulation follow two revealed events: (1) Satan giving to Antichrist his power, throne and great authority, and (2) Satan and his angels being cast out of heaven. And both of these events appear to occur shortly before the middle of the Tribulation.

From comparing Scripture with Scripture, the picture appears to be that this man, Antichrist, at the beginning of the Tribulation, will possess sufficient power to make a covenant with Israel. He will not be the world ruler at this time, but he will possess sufficient power to make this covenant (which will possibly be done through his bringing together an alliance of nations as the guarantor of the covenant). And this covenant can only be one that will seemingly effect peace in the Middle East — something that has been and remains uppermost in the minds of those in the Middle East and the world at large today; and also something which, in that day (as today), will have eluded all his predecessors.

Then, near the middle of the Tribulation, when this man finds himself seated on Satan’s throne, possessing vast power and authority, he will break his covenant with Israel (for he will then possess power and authority over all nations, not just those in any type of possible alliance concerning the covenant). He will then slay the two witnesses (which will have testified in Jerusalem during the first three and one-half years of the Tribulation); and this will be followed by his genocidal activities relative to Israel, as foreshadowed through Haman’s activities in the book of Esther.

As previously shown, Satan and his angels will have been cast out of heaven onto the earth shortly before these things occur. And from this point forward, Satan and his angels will no longer rule the earth from a heavenly sphere. They will have been cast out, with a view to Christ and His co-heirs ultimately taking the kingdom and ruling the earth from this same heavenly sphere.

Satan knows the things that Scripture reveals about Christ and His co-heirs, along with the things that Scripture reveals about Israel’s future destiny as it pertains to the theocracy. He was present when God, in His sovereign control of all things, brought all events recorded in Scripture to pass. And he has had centuries and millennia to study and reason out the significance and meaning of all these events.

Referring to an earthly prince, the prince of Tyre, it is said of Satan (and possibly of Antichrist as well [note that this individual is called “a man,” who will declare himself to be “God”; and he is also called “the anointed cherub,” who sought to be “like the most High”]),

Behold, you are wiser than Daniel! There is no secret that can be hidden from you! (Ezekiel 28:3; cf. Ezekiel 28:2, 14; Isaiah 14:12-14; 2 Thessalonians 2:3-4, 8-9).

And, knowing the things that God has revealed about Israel in His Word, when Satan is cast out of his place in heaven, he will do all within his power to thwart God’s plans and purposes concerning Israel, directing his actions through the one to whom he will have given his power, throne, and great authority.

This is why wrath will befall Israel in the manner seen in Scripture during that coming day. It has to do with God allowing His wrath upon Israel to be manifested through the actions of the Gentile nations under Satan, with a man seated on Satan’s throne. The Gentile nations, led by the man seated on Satan’s throne — and, in this manner, led by Satan — in an effort to thwart God’s plans and purposes surrounding Israel, will forward God’s affliction of His people to an extreme without parallel in history. And God will use this manifestation of wrath to bring about an end to the matter, to bring Israel to the place of repentance.

HAMAN’S POSITION

Esther 3 begins at the point Haman is promoted to a position of power and authority directly under the king. Nothing is revealed in the chapter about this man’s previously held position in the kingdom. He is only said to have been promoted, alluding to a previous position. And matters surrounding Haman begin at this point, moving immediately into events having to do with things transpiring in the kingdom following his promotion.

The book of Revelation, revealing the actions of the one whom Haman foreshadows, is only slightly different. Revelation 6 begins with an introduction of Antichrist (the seventh head of the Beast in Revelation 13) by introducing this man as he is seen during the first part of the Tribulation.

Through the breaking of the first seal, this man is seen crowned, seated upon a white horse, with a bow in his hand, going “forth conquering, and to conquer” (Revelation 6:2 KJV). The Greek word used for the “crown” which Antichrist will wear at this time though is stephanos, not diadema (again, ref. Two Types of Crowns, in this site, for a discussion on distinctions between these two words). But, in the middle of the Tribulation, when the seventh head of the Beast controls Gentile world power from Satan’s throne, the seventh head is seen wearing a diadem (a type crown depicted by the Greek word diadema, not one depicted by the Greek word stephanos).

Thus, there is a change of words in the Greek text for the type crown that will be worn by this man at this time, from stephanos to diadema. Only the word diadema could point to one seated on the throne and exercising regal power. The word stephanos would be used in any other instance (e.g., one anticipating a position of power, or one removed from his position of power [though still retaining his crown, awaiting the appearance of his successor to take the crown; cf. Revelation 4:4, 10 where stephanos is used in the latter manner]).

The type crown seen upon Antichrist’s head in Revelation 6:2, depicted by the word stephanos, can only point to one thing. His wearing this type crown can only point to a position that he will aspire to attain — his aspirations to exercise controlling power over all of the Gentile world, as he goes “forth conquering, and to conquer.” And, when he achieves this goal, the word for “crown” in the Greek text changes from stephanos to diadema (Revelation 12:3).

Something very similar is seen concerning Christ in the book of Revelation, prior to the time He takes the scepter and reigns. He is seen wearing a crown depicted by the word stephanos in Revelation 14:14 (same word used for the crown of thorns placed on Christ’s head at His first coming); but when that which is revealed in verses fifteen through twenty is brought to pass at the time of Christ’s return (cf. Revelation 19:11-21), He will come forth wearing many crowns upon His head (Revelation 19:12). And the Greek word used for “crown” at this time is diadema, for Christ’s Father will have previously given to Him “dominion, and glory, and a kingdom” (Daniel 7:13-14); and He will be returning to the earth to overthrow Gentile world power and take the kingdom.

The diadems upon Christ’s head at this time though are not crowns that Christ will wear during the Messianic Era. Rather, He will wear the crown presently worn by Satan; and the crowns upon His head at this time can only be crowns that will be worn by those who will rule with Him, His co-heirs.

(Ref. the author’s book, in this site, Judgment Seat of Christ BOOK, chapter 12, for a full discussion of the crowns on Christ’s head at the time of His return, along with the crown that He will wear during the Messianic Era.)

Thus, the book of Revelation, revealing the sequence of events foreshadowed through Haman’s rise to power and his actions in the book of Esther, covers certain things about Antichrist that are not covered in Esther. And the reverse of that is equally true. Certain things about this man and his reign are revealed in Esther (not seen in the book of Revelation) that will help to complete the picture seen in the book of Revelation.

As previously shown, the book of Esther, covering this period of time, begins with events occurring near the middle of the Tribulation and continues from that point. Then, the book of Revelation adds to the picture. Centering around this same period of time as well, the book of Revelation, unlike the book of Esther, drops back and briefly covers this man’s rise to power, though providing very little detail.

God’s revelation surrounding this subject always follows the same pattern any place in Scripture where it is dealt with. God’s revelation concerning this man always centers on that which will occur when he ascends Satan’s throne, wears a diadem, and rules the world.

This is where the book of Esther begins when this man is introduced in the person of Haman. And, as well, this is where the book of Revelation rapidly moves after this man is introduced as the rider on the white horse. And exactly the same thing that is true of the book of Esther and the book of Revelation is also true of the book of Daniel and numerous other books in the Old Testament where the subject is dealt with.

Numerous Old Testament books deal with this subject, providing different facets of teaching; and Scripture must be compared with Scripture in order to properly grasp and understand the complete picture presented by the whole of Scripture (1 Corinthians 2:9-13).

1) APPOINTED BY THE KING

In the type, Haman was appointed to his position in the kingdom by the king himself. And it is no different in the antitype. God is the One who rules in the kingdom of men, as well as in the angelic world. He alone positions and removes rulers within the overall scope of His kingdom.

God is the One who placed Satan (in his unfallen state) in his present position — as the ruler of the earth: “You were the anointed cherub who covers; I established you . . . .” (Ezekiel 28:14a). And this would, as well, have to hold true for all other provincial rulers (angelic rulers over other provinces) elsewhere in God’s universal kingdom. God alone positions rulers in His kingdom; and He alone, as in the case of that awaiting Satan, can remove these rulers.

Exactly the same thing holds true in the kingdom of men throughout Man’s Day. God alone positions and removes rulers. “Heaven rules,” beginning with God and progressing through angels; and then, on the earth in the present kingdom, this rule progresses from angels through men (among the Gentile nations, this rule progresses through angels in the kingdom of Satan to men; the nation of Israel though is an exception, with this rule progressing through Michael to men [Jews], apart from Satan’s kingdom [Daniel 10:13-21]).

. . . the Most High rules in the kingdom of men, gives it to whomever He will, and sets over it the lowest of men. .

. . . the Most High rules in the kingdom of men, and gives it to whomever He chooses. . . .

. . . Heaven rules. (Daniel 4:17, 25-26b [17b, 25b]).

In relation to God ruling in the kingdom of men in the preceding respect, different forms of government among nations are of no consequence. Whether a democracy or a dictatorship, God, in His sovereign control of all things, brings matters to pass in such a way that Daniel 4:17, 25-26 holds true. God alone is the One who positions and/or removes rulers — angels or men. Satan will give his throne to Antichrist; but God alone is the One who can, and will, place this man on the throne. He alone is the One who gives the kingdom “to whomsoever He will.”

The first king of Babylon (Nebuchadnezzar, during the Times of the Gentiles) came into possession of and held his position after this fashion. And this has been and will be true of any subsequent king of Babylon during the Times of the Gentiles, which will include the last king of Babylon (Daniel 4; 5).

2) AN EXALTED POSITION

Haman — once he had been appointed to a position of power directly under the king, by the king himself — expected to be accorded honor in keeping with his exalted position. The king had commanded that Haman be accorded this honor (Esther 3:1-2); and any refusal would not only reflect negatively upon Haman’s exalted position but upon the king himself, the one who had appointed Haman to this position.

In the world of that day, individuals occupying positions as kings, or exalted positions such as Haman held, were to be accorded honor of this nature. It was customary among all nations, even among those comprising the nation of Israel, to bow or fall to the earth before such individuals, recognizing their position (cf. 2 Samuel 14:4; 18:28; 1 Kings 1:16).

The picture in Esther 3 though goes far beyond honor of the preceding nature. Among numerous Gentile nations of that day, it was customary to ascribe divinity to an individual such as the king or Haman. And bowing before a person of this nature would be openly acknowledging, by this act, that the exalted person was recognized by that individual to be more than a mere mortal.

This will answer questions concerning both Mordecai’s and Haman’s actions relative to the exalted position in which Haman had been placed by the king.

Mordecai refused to bow before Haman. Why? Unless something beyond simply his high position in the government was involved, this would not be in keeping with the custom of the Jews (according honor of this nature to individuals occupying high positions of power and authority). Something else had to be involved.

Then there is the matter of Haman not simply seeking to slay Mordecai alone because of his refusal to bow before him. Rather, Haman, because of Mordecai’s actions, sought to slay all of the Jews in the kingdom, not just Mordecai. Why?

There can be only one answer to both questions.

Haman, in keeping with the custom among many Gentile nations of that day, was apparently viewed in a divine manner because of his exalted position. For Mordecai to bow before Haman would have been an open display of worship by acknowledging that he recognized Haman’s ascribed divinity; and this would, in turn, have been an open repudiation by Mordecai of his faith in the one true and living God.

This would also be the reason why Haman, seeing Mordecai refusing to bow and worship him, knowing that he was a Jew, sought to slay not only Mordecai but all of the other Jews in the kingdom as well. Haman knew that the same attitude that Mordecai exhibited would be exhibited by the whole monotheistic Jewish nation. Thus, he looked for a way to slay all of the Jews in the kingdom.

(The antitype of Haman’s actions toward the Jewish people in this respect is dealt with in the next chapter of this book.)

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Chapter 5

Sackcloth and Ashes

When Mordecai learned all that had happened, he tore his clothes and put on sackcloth and ashes, and went out into the midst of the city. He cried out with a loud and bitter cry.

He went as far as the front of the king’s gate, for no one might enter the king’s gate clothed with sackcloth.

And in every province where the king’s command and decree arrived, there was great mourning among the Jews, with fasting, weeping, and wailing; and many lay in sackcloth and ashes. (Esther 4:1-3)

Haman is introduced in the book of Esther as “the son of Hammedatha the Agagite” (Esther 3:1). This identification is also repeated several subsequent places in connection with both Haman and his ten sons (Esther 3:10; 8:5; 9:10, 24). Thus, the book associates Haman and his sons with Agag in this manner.

Agag, in Jewish history, was an Amalekite king who lived over five centuries earlier, during Saul’s day (1 Samuel 15:8). Agag was the one who, indirectly, brought about Saul’s downfall (by Saul sparing Agag and refusing to destroy all of which he possessed, contrary to that which God had commanded [1 Samuel 15:3, 9-23]). And, apparently because of Saul’s actions surrounding Agag, God, years later, used an Amalekite to slay Saul at the time He removed Saul from the throne (cf. 1 Samuel 31:1-6; 2 Samuel 1:2-10).

The Amalekites were the first of the nations to war against Israel following the Exodus from Egypt under Moses. Because of this, God stated, “I will utterly blot out the remembrance of Amalek from under heaven.” And God appointed His people, the Israelites, to be the executioners of this nation (Exodus 17:8-16; Deuteronomy 25:17-19).

This appointment though, as the executioners of the Amalekites, became another area of disobedience in the long history of the Jewish people. And because of this disobedience, four centuries later, during the days of Saul and David, the Amalekites were still present in numbers sufficient to have a king leading them.

The subsequent history of the Amalekites can be traced to about three centuries beyond Saul and David’s time, to the days of Hezekiah, when apparently the last of the Amalekites were slain (1 Chronicles 4:41-43). Beyond this point, the Amalekites appear in Scripture only as a people who existed in past time.

And, in complete accord with God’s previously announced judgment upon this nation, the Amalekites were so completely destroyed that archaeologists today cannot even find a trace of this once mighty nation. In this respect, the Amalekites today exist upon the pages of Scripture alone. They, because of their attitude toward and actions against Israel, have been utterly put out of remembrance from under heaven (Exodus 17:14; Deuteronomy 25:19).

The events in the book of Esther occurred over two centuries after the events that occurred in 1 Chronicles 4:41-43. And if the events in this section of Scripture in 1 Chronicles are to be understood as an announcement concerning Israel’s part in the fulfillment of that which God had decreed during Moses’ day — the complete destruction of the Amalekites — which appears to be the case, it would not be possible for Haman to be a lineal descendant of this race of people.

According to archaeological findings in that part of the world, there was a province in the Medo-Persian Empire during Ahasuerus’ reign called Agag. And referring to Haman’s father as an Agagite would apparently be a reference to this province, with Haman, through this means, being associated several places in the book with this province.

But why does the book of Esther, in several places, call attention to Haman’s association with a certain province in the kingdom in this manner, particularly one that had the same name as an Amalekite king from over five centuries earlier? Is this repeated association no more than a reference to a location in the kingdom, having to do with Haman’s origin, with that being the end of the matter? Or, can spiritual significance be found in this repeated association of Haman with Agag?

The answer can be found by first viewing Haman’s actions in the light of the actions of the one whom Haman foreshadows — the man of sin, the Antichrist. Then, relative to the actions of both men (which are the same), both the type (the actions of Haman) and the antitype (the actions of Antichrist) must be understood in the light of that which is stated in the last of Balaam’s prophecies.

Viewing all of these things together — the type, the antitype, and Balaam’s last prophecy — the repeated reference in Esther, associating Haman with Agag, can be clearly seen to be more than just a reference to a province in Ahasuerus’ kingdom. It can be clearly seen as an allusion back to Agag and the Amalekites during Saul’s day as well, even though it is apparent that Haman was not a lineal descendant of Agag.

Both the Amalekites and Haman were bitter enemies of the Jewish people in past Israeli history; and the Antichrist will be a bitter enemy of the Jewish people in future Israeli history. And Balaam’s final prophecy, having to do with the appearance of Messiah at the end of Man’s Day, includes an “oracle” concerning Amalek, which reflects on the whole of the matter:

. . . A Star shall come out of Jacob; a Scepter shall rise out of Israel, and batter the brow of Moab . . .

Out of Jacob One shall have dominion, and destroy the remains of the city.

Then he looked on Amalek, and he took up his oracle and said: “Amalek was first among the nations, but shall be last until he perishes.” (Numbers 24:17, 19-20 [17b]).

The complete prophecy has to do with the destruction of Gentile world power at the time of Messiah’s return, followed by Messiah’s reign. And the end of Gentile world power, particularly as it involves anti-Semitism (as, for example, exhibited through the actions of the Amalekites), is summed up through a statement in an oracle in the prophecy concerning the end of Amalek — “. . . his latter end shall be that he perish forever” (Numbers 24:20 KJV) Thus, in Balaam’s closing prophecy, the end of Antichrist and his kingdom is associated with the end of the Amalekites (though Antichrist will appear millennia after the Amalekites ceased to exist).

In a similar manner, Gentile world power in that coming day, headed up by Antichrist, will incorporate the whole of that seen in Daniel’s image in Daniel chapter two (Daniel 2:35, 45; cf. Daniel 7:11-12), which depicts Gentile world power in Babylon from its beginning during Nebuchadnezzar’s day to its end during Antichrist’s day (Daniel 2:31-45; cf. Daniel 7:3-8). Thus, as with Antichrist’s association with Amalek, Antichrist and his kingdom will also be associated with certain Gentile regal powers that will have long since ceased to exist at the time this man comes into power and reigns.

Further, Antichrist is called an Assyrian (Isaiah 10:5; 14:25; 30:31; 31:8; Hosea 5:13), though the Assyrians, as the Amalekites or certain Gentile regal powers associated with Daniel’s image, will have long since ceased to exist when Antichrist makes his appearance.

The Assyrian association goes back 2,300 years to the days of Alexander the Great (Antichrist will arise from within the borders of the old kingdom of Assyria [Daniel 8:8-9, 21-25]). And, in biblical typology, this Assyrian association goes back even farther — to the days of Moses, 3,500 years ago (the Assyrians, having previously conquered Egypt, sought to destroy the Israelites; but God sent Moses to deliver them [cf. Exodus 1:8; Isaiah 52:4; Acts 7:18]).

Thus, Antichrist and/or his kingdom will have an association with different Gentile powers going back millennia in Jewish history (which no longer exist today and will not exist in that coming day). This association goes back to the time of the beginning of the Babylonian kingdom under Nebuchadnezzar (marking the beginning of the Times of the Gentiles); and, back behind that, this association extends to the time of the Assyrians and the Amalekites (and, as previously shown, with the Assyrians this association goes back even to the time of an Assyrian Pharaoh in Egypt during Moses’ day — back to the very time of the inception of the nation of Israel itself).

In this respect, during Haman’s day, it would simply be in complete keeping with related Scripture for God to go back almost six centuries, to a people no longer even in existence, and associate Haman with an Amalekite king. Associating Haman with Agag from Saul’s day would simply be associating one of the most complete types of Antichrist to be found anywhere in the Old Testament with the king of one of the bitterest enemies of the Israelites in history — an association in complete keeping with the way in which God has formed other associations relative to Antichrist in His Word.

This association, in the antitype, as previously shown, is clearly dealt with in an oracle concerning the Amalekites in Balaam’s closing prophecy. And the time to which the prophecy relates (the destruction of Gentile world power at the time of Messiah’s return, followed by Messiah’s reign) has to do with a time over two and one-half millennia after the Amalekites ceased to exist.

As Antichrist will be associated with Assyria (though neither the people nor the nation will have existed for millennia), and as Antichrist and the power that he will control will be associated with a particular past form of Gentile world power (depicted by the first three parts of Daniel’s image, which also will no longer exist), so will it be in the matter surrounding the association of this man and his kingdom with the Amalekites (who also will no longer exist as well).

Thus, biblical prophecy clearly associates the reign of Antichrist with certain Gentile powers in the past, which have been destroyed and will not exist when Antichrist comes into power. An association of this nature not only characterizes this man’s reign in different ways but announces the coming utter destruction of this man and his kingdom as well.

God uses the destruction of certain Gentile powers in the past, in this manner, to demonstrate particular things about the future destruction of Antichrist and his kingdom. The certainty of the destruction of Antichrist and his kingdom is told through historical fact — these Gentile powers were destroyed in past time, as Antichrist and his kingdom will be destroyed in future time. And the way in which these Gentile power were destroyed — passing completely out of existence — depicts the way in which Antichrist and his kingdom will be destroyed and pass completely out of existence as well, bringing a full and complete end to the Times of the Gentiles.

(Note in this same respect that there are four oracles connected with Balaam’s last prophecy, with the last two oracles having to do with Assyria, among other nations. “Asshur” in Numbers 24:22, 24 should be translated Assyria. And Assyria at this future time, as the Amalekites at this same future time [viewing all of the last three oracles in the prophecy], shall “perish forever” [Numbers 24:20, 24].

Antichrist, in biblical prophecy, is connected with both the Assyrians and the Amalekites. But neither the Assyrians nor the Amalekites have existed for millennia; nor will they exist at the time of the fulfillment of Balaam’s closing prophecy, though they are seen being destroyed at this time.

These nations exist in history alone, and both have been completely destroyed in past time, never to rise again. But, as previously shown, both are used different places in the manner seen in Balaam’s prophecy to point to the certainty and completeness of the end of Gentile world power in that coming day when it is headed up under Antichrist.)

Thus, related Scripture clearly shows that Haman’s identification with a particular province in the kingdom was for purposes rich in spiritual significance. This identification provides an association with the king of the Amalekites in history; and it is clear from Balaam’s prophecy that this same association carries over into the antitype and will extend to Antichrist yet future.

Though the Amalekites had apparently long since ceased to exist during Haman’s day, the association (through the use of the name “Agag”) was there; and though the Amalekites will not exist during the days of the one whom Haman typifies, the association — from the type in Esther, from Israeli history, and from Balaam’s prophecy — is there.

Both men (Haman and Antichrist) are identified in Scripture with the king of one of the most bitter enemies of the Israelites in history — the Amalekites — a nation that, because of that which the people of this nation had done surrounding Israel, was to be destroyed to the extent that their very remembrance would be put out of existence. Both men, because of their actions surrounding Israel, occupy a parallel place to that of the Amalekites in Israeli history; and both men, because of these same actions, are seen coming to the same ignominious end as the Amalekites (cf. Isaiah 26:13-14).

ISRAEL’S LAST GREAT ENEMY

Israel’s last great enemy is referred to as an Assyrian, though the Assyrians passed off the scene of world history over two and one-half millennia ago; Israel’s last great enemy is associated with the Amalekites, though the Amalekites, as the Assyrians, also passed off the scene of world history over two and one-half millennia ago; and Israel’s last great enemy is also associated with particular past Gentile regal powers (from Nebuchadnezzar to Alexander the Great), though these powers, as well, passed off the scene of world history over two millennia ago.

Antichrist, with his worldwide kingdom, seated on Satan’s throne, will embody all of the things opposed to God’s plans and purposes surrounding Israel, seen in these Gentile powers; and this association dates back to even the very time of the inception of the nation of Israel itself, during Moses’ day. Antichrist will bring all anti-Semitism embodied in these Gentile powers from history into full fruition, which alone could bring about his fall and form his epitaph. But he will go beyond this and seek to exalt his throne after a similar fashion to that which Satan sought to do at a time prior to man’s creation.

He will sit, “as God . . . in the temple of God [the rebuilt temple on the Temple Mount in Jerusalem], showing himself that he is God” (2 Thessalonians 2:4). And, in this position, he, through the actions of his false prophet, will be honored and worshiped by individuals throughout his worldwide kingdom, exactly as Haman was accorded honor and worship in the kingdom of Ahasuerus in the type (Revelation 13:3-8, 11-12).

Antichrist will have previously broken his covenant with Israel, destroyed Jerusalem, and will be in the process of attempting to wipe the Jewish people from off the face of the earth (cf. Daniel 9:26-27; Matthew 24:15-22; Luke 21:20-24; Revelation 11:2; 12:13-17). This is where Esther 3 begins within its type-antitype framework — with this man (typified by Haman), holding a position of power in the kingdom directly under God (though a rebel ruler, as Satan), demanding worship, and seeking to destroy the Jewish people. And the Jewish people, a monotheistic people, will have the same attitude toward this man and his actions as seen in the type in Esther.

When this man rises to that position in the kingdom typified by Haman and the position that he held, he will, through his false prophet, require that the people in the kingdom view him as divine and worship him. But the Jewish people, as Mordecai in the type, will refuse.

This man will have both defiled the rebuilt Jewish temple and have committed blasphemy by declaring himself to be God. And, resulting from these actions, he will meet with the same rejection at the hands of the Jewish people that Haman experienced in Esther.

When these things come to pass in that future day, exactly the same thing seen in Esther will occur. The Jewish people — as Mordecai in the type — will refuse to worship Antichrist, bringing his wrath down upon them; and, exactly as in Mordecai’s day, the decree will go forth that all the Jews in the kingdom are to be destroyed.

And also, exactly as in the type, the King (God) will deliver the Jews into Antichrist’s hands for a set period of time — “a time and times and half a time,” for three and one-half years (cf. Esther 3:10-11; Daniel 7:25).

There though will be more to the matter in the antitype than simply a monotheistic people refusing to worship this man. And this is related in the type in Esther, along with other Scripture, as well.

Haman’s charge against the Jewish people was brought about by Mordecai’s refusal to bow and worship, knowing that this same attitude would be exhibited by the entire monotheistic nation. But the charge that he brought before the king, in order to bring about the destruction of the Jews throughout the kingdom, was stated in a different manner. He went back to the root of the matter:

Then Haman said to King Ahasuerus, “There is a certain people scattered and dispersed among the people in all the provinces of your kingdom; their laws are different from all other people, and they do not keep the king’s laws. Therefore it is not fitting for the king to let them remain.

If it pleases the king, let a decree be written [in laws governing the kingdom] that they be destroyed . . . .” (Esther 3:8-9a)

Antichrist, seated on Satan’s throne, will bring this same charge against the Jewish people yet future (individuals scattered throughout his kingdom, whose laws are diverse). This was a charge brought against Daniel, resulting in his being cast into the lions’ den. The “law of his God,” which he kept, was different than the “law of the Medes and Persians.” And neither law could accommodate the other in this respect, for neither the law of God nor the law of the Medes and Persians could be changed or altered (with this unchangeableness of the law of the Medes and Persians typifying the unchangeableness of the law of God within one facet of the overall type [cf. Daniel 6:5, 8, 15]; Psalm 12:6; 138:2; Malachi 3:6; Luke 4:4, 8, 10; 1 Corinthians 10:11).

Then, the three Hebrews who had previously refused to worship the image that Nebuchadnezzar had set up in the plain of Dura relates the other side of the matter from Esther — having to do with worship, as well as law (Daniel 3:17-18).

The Israelites will refuse to worship Antichrist. And, at this time, because of the resulting genocidal activities of Antichrist, the Israelites will begin their return back to a law different than laws governing the Gentiles, one which cannot be changed or broken.

The law governing the Jewish people during both Daniel’s and Esther’s day was the old covenant given through Moses. This covenant, along with the new covenant that will one day be made with the house of Israel, always has been and always will be diverse from laws among the Gentile nations. And this is a major realm in which Antichrist will seek to bring about changes as he attempts to destroy the Jewish people.

According to Daniel 7:25, Antichrist will seek to change both “times and laws”; and, continuing from this statement, apart from any break in the thought, the text goes on to reveal that the Jewish people will be delivered into Antichrist’s hands (exactly as in Haman’s day), for “a time and times and half a time.” Thus, contextually, his seeking to bring about a change in “times and laws” can only have to do with things relating to the Jewish people.

The Jewish people were delivered into Haman’s hand by the king; and, yet future, they will be delivered into Antichrist’s hand by the One whom the king typified, by God Himself. In that future day, God will deliver the Jewish people into Antichrist’s hand for the last three and one-half years of the Tribulation.

So the king took his signet ring from his hand and gave it to Haman, the son of Hammedatha the Agagite, the enemy of the Jews.

And the king said to Haman, “The money and the people are given to you, to do with them as seems good to you.” (Esther 3:10-11)

And during this three and one-half-year period, as Antichrist seeks to bring about the destruction of the Jewish people, he will seek to bring about a change in both times and laws that God has established. He will seek to prolong the time in which these Jewish people have been delivered into his hand (prolonging the Times of the Gentiles), and he will seek to bring about a change in laws that God has established (allowing Gentile law to continue, as he seeks to extend the period surrounding the Times of the Gentiles as well).

But this man will utterly fail. He will be brought to the same end as the Assyrians, the Amalekites, and other Gentile nations in the past. God has established times and laws, integrally associated with His plans and purposes surrounding the Jewish people; and man can no more bring about a change in these times and laws than he can bring about the destruction of the Jewish people.

Antichrist though, seated on Satan’s throne, will show the folly of the fullness of that which characterizes both Satan and fallen man, by raising his hand against God, against His Word, and against His people. And, relative to the whole of the matter, it has been written in God’s unchangeable Word:

But the court shall be seated, and they shall take away his dominion, to consume and destroy it forever.

Then the kingdom and dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people, the saints of the Most High. His kingdom is an everlasting kingdom, and all dominions shall serve and obey Him.

This is the end of the account. . . . (Daniel 7:26-28a)

ISRAEL BROUGHT TO THE PLACE OF REPENTANCE

All these things having to do with Antichrist’s reign, shown in the type in Esther (among other types), will occur for a divine purpose. God will deliver the Jewish people into Antichrist’s hands, for a period of time, in order to bring His plans and purposes surrounding Israel to pass.

The Jewish people, in that coming day, will be brought to the same position, through the same means, as seen in that which God allowed to occur during Moses’ day. During Moses’ day, through the genocidal actions of the Assyrian Pharaoh in Egypt — which God allowed, delivering His people into the Assyrian’s hands for a period of time — the Jewish people were brought into such dire straits that they were left without a choice other than to call upon the God of their fathers for deliverance. And this resulted in God sending Moses back to Egypt (always a type of the world in Scripture) to deliver His people, as God will send the One greater than Moses back to deliver His people (scattered throughout the world) when this entire matter is repeated in the antitype.

The Jewish people calling upon the God of their fathers during Moses’ day in the book of Exodus are seen again in biblical typology in the book of Esther, presenting another facet of the complete picture. The Jewish people during Esther’s day not only arrayed themselves in sackcloth and ashes (portending repentance in the antitype [cf. Jonah 3:5-10]), but Esther is seen going in before the king himself, to beseech the king on behalf of her people.

During a yet future day, God will deliver the Jewish people into Antichrist’s hands, for a set period of time, in order to bring them to the place seen in both the books of Exodus and Esther. And when the Jewish people are brought to this place and do that revealed in these two types — repentance, followed by their calling upon the God of their fathers — they have a promise, from God Himself, which He will then fulfill:

If My people who are called by My name will humble themselves, and pray and seek My face, and turn from their wicked ways, then I will hear from heaven, and will forgive their sin and heal their land. (2 Chronicles 7:14)

God, however, will not fulfill this promise until the conditions in the promise have been met. And He will use Antichrist to bring Israel to the place where the Jewish people will be left without a choice other than to meet these conditions. In this respect, God is able to use even “the wrath of man” to praise Him as He brings His plans and purposes to pass, in spite of all the finite folly surrounding man’s wrath (Psalm 76:10; cf. Psalm 76:2).

1) CHRONOLOGY OF ESTHER CHAPTERS 3-9

As the ten chapters in the book of Esther center mainly on three and one-half years of Jewish history yet future — the last three and one-half years of Daniel’s Seventieth Week — the chapters detailing these events, in a type-antitype framework (Esther 3-9), themselves, center mainly around a very limited time within this three and one-half-year period. These chapters center mainly on that which will occur very near the end, and at the end, of this time.

Esther 3 provides details concerning that which God would have man to know from this book about Antichrist’s reign. This chapter centers on God’s wrath surrounding the Jewish people being brought to an apex through the reign of Antichrist. And it will be brought to an apex beginning with God positioning this man on Satan’s throne. And when this occurs, that which God has been setting the stage for throughout 3,500 years of Gentile persecution — 2,600 years during the Times of the Gentiles — will be brought to fruition in the short space of three and one-half years.

The Jewish people, as revealed in this chapter, will be delivered into this man’s hands; and all of the other things set forth in this chapter will be brought to pass in the antitype as well. These things, according to this chapter, will center on the world worshiping Antichrist, the Jewish people refusing to worship this man, and the Jewish people resultantly coming under the sentence of death.

Then, beginning Esther 4, the Jewish people are seen being brought to the place where they array themselves in sackcloth and ashes (depicting repentance in the antitype [cf. Jonah 3:5-10]), with Esther in the following chapter going in before the king himself because of the dire straits in which the Jewish people found themselves.

In this respect, Esther 4 begins with events foreshadowing that which will occur very near the end of Daniel’s Seventieth Week. It will be near the end of this period of time that the Jewish people will find themselves in such dire straits under Antichrist’s reign (exactly as the Jewish people found themselves during Haman’s day) that they will have no choice other than to do that foreshadowed by the Jewish people in Esther 4; 5. Then Esther 6-9 simply foreshadow that which will subsequently occur when the Jewish people have been brought to the place depicted by an arrayal in sackcloth and ashes, calling upon the God of their fathers (previously seen in Esther 4; 5).

Thus, Esther 3 alone covers all of the time in the last half of Daniel’s Seventieth Week. Events in this chapter bring about the sequence of events seen in subsequent chapters. And the remaining chapters associated with this three and one-half-year period of time (Esther 4-9) have to do with events which will occur very near the end, and at the end, of the time in which the Jewish people have been delivered into Antichrist’s hands, not with events occurring throughout this entire period.

2) THEN WILL I HEAR FROM HEAVEN

When the Jewish people have been brought to the place depicted by an arrayal in sackcloth and ashes, calling upon the God of their fathers, then God will hear from heaven and intervene on their behalf. Until then, there will be no such intervention. Until then, trouble at the hands of the Gentiles will ensue for the Jewish people — trouble that will be brought to an apex under the reign of the one whom Haman in Esther 3 typifies.

But, when that foreshadowed by events in Esther 4; 5 come to pass, the latter part of that which God stated in 2 Chronicles 7:14 will come to pass as well. God will hear from heaven, forgive the Jewish people, and heal their land.

And, in the process of this occurring, that seen in Esther 6-9 will come to pass as well. God goes into great detail in these four chapters to outline Haman’s fall, which foreshadows Antichrist’s fall.

As it occurred in the type, so will it occur in the antitype. Haman’s fall came about through the king’s intervention on behalf of the people whom this man had sought to destroy; and Antichrist’s fall will come about through God’s intervention on behalf of the people whom this man will seek to destroy.

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Chapter 6

The King’s Hand Turns

Now it happened on the third day that Esther put on her royal robes and stood in the inner court of the king’s palace, across from the king's house, while the king sat on his royal throne in the royal house, facing the entrance of the house.

So it was, when the king saw Queen Esther standing in the court, that she found favor in his sight, and the king held out to Esther the golden scepter that was in his hand. Then Esther went near and touched the top of the scepter.

And the king said to her, “What do you wish, Queen Esther? What is your request? It shall be given to you-up to half the kingdom!” (Esther 5:1-3)

Esther 3 began with Haman’s promotion to a position of power in the kingdom, directly under the king. In this position of power, Haman was to be accorded honor and worship. And, in keeping with the custom among many Gentile nations of that day, it is evident from the text that Haman was apparently viewed in a divine manner.

Haman being viewed in this manner would account for the different things that transpired in the chapter. First, Mordecai refused to bow before Haman and worship him, though it was customary among the Jews of that day to recognize and honor individuals holding high positions of power (cf. 2 Samuel 14:4; 18:28; 1 Kings 1:16). Then, because of Mordecai’s refusal to bow and worship, Haman reacted in a manner that went far beyond Mordecai’s actions alone. Haman, because of Mordecai’s refusal to bow and worship, sought to slay not only Mordecai but all of the Jewish people dispersed throughout the kingdom.

Haman knew that the Jews in the kingdom followed laws that were different than the laws of the Medes and Persians. Further, he could only have known that the Jews were a monotheistic people, and the laws that they followed were the laws of their God. And, knowing these things, he knew that all of the Jews in the kingdom that he controlled under Ahasuerus, following the laws of their God, would do the same thing that Mordecai had done. They, as well, would refuse to bow before him and worship. And, as a result, Haman issued a decree, validated by the king, that all of the Jews throughout the kingdom were to be slain.

Following this, beginning chapter four and leading into chapter five, the Jewish people are seen reacting to this decree. Because of Haman’s decree, and the dire straits in which this decree left the Jewish people, Jews throughout the kingdom arrayed themselves in sackcloth and ashes; then the queen, arraying herself in royal apparel (proper apparel [cf. Esther 4:2]), entered into the inner court of the King’s house and appeared in the king’s presence on behalf of the Jewish people.

And it is at this point in the book that matters began to change rapidly relative to both Haman and the Jewish people. In one respect, Haman, at this time, is seen at the height of his power. He is seen possessing everything, with the fate of the Jewish people resting in his hands. But in another respect, Haman, at this time, is seen nearing the end of his power. He is seen about to lose everything, with the Jewish people about to be delivered from his hands.

Then, beyond that, the Jewish people at this point in the book are seen as a people who, following deliverance, are about to come into possession of all that which Haman possessed — his house, and his position in the kingdom (Esther 8:1-7; 10:3).

In the latter part of Esther 5 — after the Jewish people had arrayed themselves in sackcloth and ashes, and after the queen had gone in before the king — Haman called attention to that which he now possessed, in his exalted position. He spoke of the glory of his riches, his large family (which included ten sons), his position in the kingdom above all the other princes, and his being the only person in the entire kingdom whom the queen had invited (with the king) to a banquet (Esther 5:11-12).

But there was one problem insofar as Haman was concerned, which, until the matter was resolved, canceled out everything else:

Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate. (Esther 5:13; cf. Esther 5:9)

The Jews in the type, in the person of Mordecai, were seen as a people whose laws were different than the laws of the Medes and Persians. They would not bow down and worship Haman, which brought about his wrath. But the entirety of the matter is brought to an apex because of a position in which Mordecai is continually seen to occupy in the book — seated in the king’s gate. And this fact, combined with the former, was something that could have only been uppermost in Haman’s thinking after the Jews had been brought to the place where they are seen arraying themselves in sackcloth and ashes, along with the queen appearing before the king (arrayed in royal garments) on the Jew’s behalf.

In the antitype, matters will be exactly the same. The Jews will be seen as a people whose laws are different than the Gentile nations. They will not bow down and worship Antichrist, which will bring about his wrath. But, as in Haman’s day, the entirety of the matter will not be brought to an apex because of any attitude that the Jews may have toward Antichrist, his ascribed deity, and their laws. Rather, it will be brought to an apex because of the position that the Jews will hold — seated in the King’s gate. And this fact, combined with the former, will have to be something uppermost in Antichrist’s thinking after the Jewish people have been brought to the place where they will have no choice but to call upon the God of their fathers (in complete accord with the type, seen in both Mordecai’s and Esther’s actions).

This entire scene in the antitype will begin to occur near the end of the Tribulation, for it will only be at this time (with the Jewish people having almost completed their passage through “the time of Jacob’s trouble” [Jeremiah 30:7], having endured Antichrist’s wrath for almost three and one-half years) that the Jewish people will be brought to the place of repentance. Thus, it will be at this time that Antichrist will be seen in the antitype viewing himself at the height of his power, as Haman in Esther chapters three through five. Yet, exactly as in Haman’s case, he will know that all of this power and prestige will avail him nothing as long as Israel continues in existence, seated in the King’s gate.

Antichrist, as Haman, will initially vent his wrath upon the Jewish people because of their refusal to worship him. But also, exactly as in the type, Antichrist’s wrath will be exhibited in its fullness because of the position held by the Jewish people within God’s economy — the ones seated in the King’s gate. Or, as ultimately seen through Esther, it would be the ones crowned and arrayed in royal apparel (who, alone, are destined to enter into the inner court of the King’s house on the third day [Esther 5:1; cf. Hosea 6:1-2], clothed in royal apparel, for no one will be able to enter clothed in sackcloth [Esther 4:2]).

It was at this time that Haman vented his wrath against the Jewish people in all its fullness by building a gallows upon which he planned to impale Mordecai; and it will be at this time, in the antitype, that Antichrist will vent his wrath against the Jewish people in a manner causing conditions to ultimately become such that “And unless those days were shortened, no flesh would be saved” (Matthew 24:22a).

It will also be at this time that, through Gentile persecution that has lasted for centuries and millennia, the Jewish people will finally be brought to the place where God has been working to bring them. And, once the Jewish people have been brought to this place, God will step in and begin to rapidly bring about changes.

As things began to rapidly change for both Haman and the Jewish people at this point in the type, so will it be in the antitype. Why? The answer, whether type or antitype, is the same.

In the type, Haman had raised his hand against the Jewish people, bringing them to the place where they had arrayed themselves in sackcloth and ashes, with the queen going in before the king (on the third day, arrayed in royal apparel) on their behalf. And in the antitype, Antichrist will raise his hand against the Jewish people, bringing them to the place of repentance, a place where the Jewish people (who are to appear before the King on the third day, arrayed in royal apparel) will have no choice but to call upon the God of their fathers.

In the preceding respect, God brought two things to pass in the type: (1) Haman had filled his cup of iniquity, which God had both measured and allowed (cf. Genesis 15:16); and (2) the Jewish people, through God delivering them into Haman’s hands, for a time, had been brought to the place in which God had promised to intervene on their behalf (cf. Exodus 2:23-25; 3:9-12; Leviticus 26:39-42).

Haman’s wise men, along with Haman’s wife, possibly summed up and stated the whole of the matter best after Haman began his fall. And because of the nature of their statement, as it pertained to the issue at hand, the Holy Spirit saw fit to move the writer of this book to record the statement for all to read, throughout all time:

If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him but will surely fall before him. (Esther 6:13b)

And the antitype will be no different, with the statement from Esther 6:13b applying equally to Antichrist and the Jews in that coming day as it applied to Haman and the Jews over twenty-four hundred years ago. When Antichrist, through venting his wrath upon the Jewish people, causes them to come to the place of repentance toward God (the place to which God will bring them through delivering them into Antichrist’s hands, for a time, allowing Antichrist to vent his wrath upon them), things will begin to change rapidly.

Antichrist’s fall will begin at this point and will occur in the same rapid and complete manner seen in Haman’s fall. This last king of Babylon will be as Nebuchadnezzar at the time of his fall (the first king of Babylon during the Times of the Gentiles). Or he will be as Belshazzar at the time of his fall (the last king of Babylon during that period covered by the first part of Daniel’s image — the head of gold).

Nebuchadnezzar was at the height of his power when he lifted up his eyes and said,

Is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty? (Daniel 4:30b)

But before the king had even finished speaking, a voice from heaven revealed that the kingdom would be taken from him and that he would be driven out into the field, among the animals, to live and to eat grass, for seven years (a complete period of time). And the same hour God brought the matter to pass, exactly as He had revealed to Nebuchadnezzar (Daniel 4:33).

And Belshazzar, during what could possibly be considered the height of his reign, not only defiled vessels taken from the temple in Jerusalem at a drunken feast in Babylon but, at the same time, praised “the gods of silver and gold, bronze and iron, wood and stone, which do not see or hear or know.” And Belshazzar, also at this time, failed to acknowledge and glorify the God responsible even for his very life — the One responsible for man’s “breath,” which provides life (Daniel 5:1-4, 23; cf. Genesis 2:7).

At the very time that these things were occurring, God stepped in and began to rapidly bring about changes. God first revealed a message of doom through the fingers of a man’s hand writing four words upon the wall — “MENE, MENE, TEKEL, UPHARSIN” (words interpreted for the king by Daniel, a Jew [Daniel 5:5, 25-28; cf. Psalm 147:19-20]): God had numbered and finished Belshazzar’s kingdom, Belshazzar had been weighed in the balances and had been found wanting, and his kingdom had been divided and given to the Medes and the Persians.

Then, that very night, bringing matters to pass in complete accord with that which had been written upon the wall, two things were taken from Belshazzar — his breath, and his kingdom. Belshazzar was slain; and the kingdom passed into the hands of the Medes and the Persians, setting the stage for later events as seen in the book of Esther (Daniel 4:30-31).

Belshazzar had not learned the lesson from Nebuchadnezzar’s previous experiences along similar lines. Rather, he made similar mistakes and paid a similar price. And Antichrist will not have learned the lesson through Haman’s previous experiences in the type. Rather, he, in the antitype, will make exactly the same mistakes and will pay exactly the same price that Haman made and paid.

Thus, God will bring matters to pass in a similar swift manner for the last king of Babylon as He did for Nebuchadnezzar and Belshazzar. And God will bring matters to pass for Antichrist, in the antitype, in exactly the same swift manner as He did for Haman in the type.

One simply cannot do that which Haman did and escape God’s wrath. If a person could, God, by allowing such to occur, would be violating that which He has set forth in His unchangeable Word — an impossibility (cf. Genesis 12:1-3; Psalm 12:6-7; 138:2).

And, on the same basis, one simply cannot do that which Antichrist will do and escape God’s wrath. When Antichrist raises his hand against the Jewish people in that coming day, his fate, as Haman’s in the type, will be sealed.

(Though God is not dealing with Israel on a national basis during the present dispensation, the principles that God has set forth in His Word surrounding Israel must not only remain true and valid but must remain in effect as well [e.g., Genesis 12:2-3]. And, with that in mind, note something that will illustrate this matter, regardless of the dispensation or time.

World War II in Europe [1939-1945] was not lost by Germany in 1945. Rather, this war was lost years earlier — 1938 or earlier — when the Third Reich began to raise its hand against the Jewish people throughout Europe. Germany’s fate was sealed in the ’30s, with the war lost at a time before it even began. The 1945 date simply marks the time when God completed an out-working of the principles set forth in His Word, with the Third Reich lying in ruins because of their previous anti-Semitic policies and actions.)

God will allow Antichrist to exercise power over the Jewish people for a time, as seen in Haman’s exercise of power over the Jewish people for a time in the type. But, when God’s plans and purposes for allowing this to occur have been brought to pass, exactly as seen in the type, things will begin to change rapidly.

That is to say, when God has used Antichrist’s wrath to bring His Own plans and purposes to pass — God using man’s wrath to effect praise (Psalm 76:9-10) — then things will begin to change rapidly. And when these things do begin to change, Antichrist, at the zenith of his power, is going to suddenly and swiftly not only find himself removed from power but he will find himself, as well, in the same position that he had sought for the Jewish people. And, again, this will occur exactly as in the type.

A CROWN OF TWELVE STARS

Both Mordecai seated in the gate and Esther seated on the throne are positions referred to over and over in the book of Esther (e.g., Esther 2:17, 19, 21; 4:2; 5:1, 9, 12-13; 6:10, 12; 7:5). And “the gate,” as “the throne,” points to a place of regality in the kingdom. Both point to two different facets of the same thing (ref. chapter 3 in this book).

The book of Esther deals with God’s wrath from a two-fold perspective. The book deals with the purpose for God’s wrath (to bring Israel to the place of repentance), and the book deals with the position that Israel has been called to occupy (regal). And God’s manifested wrath in this two-fold manner is dealt with in an integrally related fashion in the book. That is, God is manifesting His wrath in this manner in order to bring Israel to the place of repentance; and Israel is being brought to the place of repentance in order to realize her calling, which is regal — appearing in the King’s presence, on the third day, arrayed in royal apparel.

In the type in the book of Esther, Mordecai is seen seated in the king’s gate and Esther is seen crowned as queen at the same time Haman occupies power under the king. How could this possibly foreshadow that which will occur in the antitype, for Israel (typified by both Mordecai and Esther) will occupy power only after Antichrist (typified by Haman) has been put down?

The answer can be found in Revelation 12, comparing Scripture with Scripture. Note how this chapter begins:

Now a great sign appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a garland of twelve stars. (Revelation 12:1)

It is evident from subsequent revelation in the chapter that the “woman” represents Israel [Revelation 12:4-6, 13-16; cf. Matthew 24:15-22]. After Satan (represented by “a great red dragon” [Revelation 12:2-3, 7-9, 13]) has been cast out of heaven near the middle of the Tribulation, he is seen centering his attention upon Israel, ready to devour the nation’s child at birth — the “man child” — which Israel will bring forth at this time (which, contextually, can only be the 144,000 from Revelation 7; 14 [Revelation 12:5, 17; cf. Matthew 24:8, 14; Mark 13:8, 10; Revelation 11:13; 14:1-4]).

Note that the woman (Revelation 12:1), during the time that Antichrist is in power, seated on Satan’s throne (Revelation 12:3; cf. Revelation 13:2), is seen crowned. In fact, exactly as in the book of Esther, both Israel and Antichrist are seen associated with regality at this time.

But note that there is a difference in the regality in the antitype, which would be the same difference seen in the positions occupied by Mordecai and Haman in the type.

In the type, though Mordecai is seen seated in the king’s gate, he didn’t actually hold a position of power in the kingdom. This continued reference to his position at the king’s gate portended the position which he was about to hold.

In the antitype, matters are exactly the same. Though Israel is seen crowned at the time Antichrist reigns, Israel will not actually be exercising regal power at this time. Rather, the twelve-starred crown upon the woman’s head portends the position that Israel is about to hold, with “twelve” being the number of governmental perfection.

There are two words used for crown in the Greek text of the first three verses of Revelation 12. The word used in Revelation 12:1, relative to the crown upon the woman’s head, is stephanos. And the word used in Revelation 12:3, relative to the seven crowns upon the seven heads associated with the dragon, is diadema.

The change in words for “crown” in the text reveals one thing: Israel, at this time, will not be occupying the throne and exercising regality. Rather, Antichrist, at this time, will be occupying the throne and exercising regal power. The crown upon the woman’s head, depicted by the word stephanos, shows that the woman is destined to occupy regal power. But crowns upon the seven heads associated with the dragon (Antichrist will be the seventh head, incorporating all that preceded in the first six), depicted by the word diadema, show these seven heads not only in a regal capacity but actually occupying regal power at this time (in the person of the seventh head — Antichrist).

(For additional information concerning the use of stephanos and diadema in the preceding respect, refer to the Two Types of Crowns, in this site. Also, see the author’s book, in this site, Judgment Seat of Christ BOOK, chapter 12.)

Then, aside from viewing the matter in the preceding respect through Mordecai alone, that which is seen through Esther seated on the throne depicts another facet of the type. Note that Esther reveals herself to be a Jew only when it is time for Haman to be put down (at the end of two days, on the third day [cf. Esther 5:1; 7:4-6; Hosea 6:1-2]), which was following the Jewish people’s appearance in sackcloth and ashes and Esther’s appearance before the king. It will be at this time in the antitype when the stephanos upon the woman’s head will change to a diadem (similar to Christ appearing in Revelation 19:12 with diadems upon His head rather than crowns depicted by the word stephanos [as in Revelation 14:14], immediately before Antichrist is put down).

Thus, the manner in which regality is seen relative to Israel in the type (not only through Esther but through Mordecai as well) is in complete keeping with the antitype. It has to be, for the type foreshadows that which will occur in the antitype, and the antitype must follow the type in exact parallel and detail. This is simply the way in which God chose to deal with two different aspects of the same thing, from type to antitype.

FAVOR IN THE KING’S SIGHT

The stage is set in Esther 4; 5 for that which is about to occur — the Jewish people being brought to the place where they array themselves in sackcloth and ashes, along with Esther appearing before the king (arrayed in royal apparel) on behalf of the Jews in the kingdom.

Then, in Esther 6; 7, things begin to rapidly transpire in a completely different manner than in the past — things that in a very short period of time carry Haman from the top to the bottom. Haman suddenly finds his world turned upside-down.

The sequence begins with Haman holding a high regal position directly under the king, a position to which the king himself had elevated him; and, in this position, the fate of the Jewish people had been placed in his hands. Then, all at once, by command of the king, Haman found himself being humiliated at the hands of a Jew; and he was powerless to do anything about the matter (Esther 6:10-12). And shortly after that, Haman found himself in particular circumstances, which resulted in his being impaled upon a gallows at the command of the king, because of a Jew; and, again, Haman was powerless to do anything about it (Esther 7:6-10).

But why did these things occur? Why were matters so completely turned around? The answer is given in the book of Esther and elsewhere in Scripture. This complete change occurred because of two things: (1) that which the Jewish people did, and (2) God keeping His promises to the Jewish people.

1) “WHAT IS YOUR REQUEST?”

There is really nothing more fundamental in the study of the Jewish people in Scripture than that which is outlined in the book of Esther. But how many Christians know and understand these things? Or, how many Jews know these things, or are willing to admit them? Or, how many Gentiles (and, yes, even many Christians) know why they are singling the Jewish people out for persecution?

The answer to the questions is simply, very few to none. Very few Christians have any understanding at all concerning that which Scripture teaches concerning Israeli persecution; the Jewish people, spiritually dead, are in no position to either understand or admit the truth about Israeli suffering at the hands of the Gentiles; and the Gentiles, also spiritually dead, along with being alienated from “the commonwealth [citizenship] of Israel” (Ephesians 2:12), are in no position to understand that which they are doing as well.

But the simple truth of the matter has been set forth in God’s unchangeable Word for all to see.

Down through the centuries God has allowed the Jewish people, because of their disobedience, to be dispersed among and persecuted by the Gentile nations. The matter surrounding Israel’s persecution by the Gentiles — past, present, and future — is that simple. And to deny this would be to deny the Word of God, for this is exactly what God promised would happen in Leviticus 26 and Deuteronomy 28 if the Jewish people did not obey His voice.

And disobedience is the direction that the Jewish people took. Then, God, in complete accord with His Word, uprooted and drove His people from their land and scattered them among the Gentiles, where they have found no rest. And dispersed among the nations in this manner, they have been, are being, and will continue to be persecuted by these same nations, until . . . .

And the thought of the Jewish people being dispersed among and persecuted by the Gentiles, until, presents the other side to the matter. God has allowed, continues to allow, and will continue to allow this persecution to occur at the hands of the Gentiles, for a purpose. God has delivered His people into the hands of the Gentile nations, to effect their ultimate repentance, in order that His plans and purposes concerning Israel might ultimately be realized.

And to bring this about will take more than 6,000,000 Jews being slain in the death camps in Europe. It will take that which — except for the Jewish people’s repentance and God’s intervention — would seemingly bring about the very destruction of the nation itself, at the hands of a man seated on Satan’s throne.

This is why God will deliver the Jewish people into this man’s hands for three and one-half years. Through this man’s actions, that which occurred in Europe over fifty years ago when 6,000,000 Jews were slain during a period of about seven years will pale by comparison.

This man will slay approximately twice as many Jews as the Third Reich did in less than half the time (note that the days forming his three and one-half-year reign of terror will be shortened [Matthew 24:22]). And, he won’t stop with Europe or the Middle East. He will seek to do to the Jews worldwide that which God did in the past to the Amalekites and Assyrians.

It will take this type of Gentile persecution to bring the Jewish people to the place seen during Moses’ Day, when they were forced to cry out to the God of their fathers; it will take this type of Gentile persecution to bring the Jewish people to the place seen in Esther 4; 5, where the Jews arrayed themselves in sackcloth and ashes, along with Esther going in (arrayed in royal apparel) before the king.

All of these things, foreshadowed by these two types, will occur in the antitype at a future date, under the reign of the future Assyrian, for a purpose.

This is what individuals don’t seem to understand about Jewish persecution at the hands of the Gentile nations — past, present, or future. But this is so fundamental to any correct biblical interpretation surrounding Israel that it cries out to be understood, by Christian and Jew alike (even though the Jew is spiritually dead).

But the preceding is simply not the case, in either instance. Christians are interested in other things, even if Israel is involved in their thinking. And the Jewish people, as well, are interested in other things.

But all of that is immaterial, for the entire matter concerning how God has decreed that His plans and purposes surrounding Israel will be worked out has been set. And matters will come to pass exactly as God has stated in His Word.

2) “IT SHALL BE GIVEN TO YOU . . . .”

God has been working with the Jewish people through centuries and millennis of time in order to bring them to one place, for one purpose. That place has to do with their repentance, and that purpose has to do with regality.

The means that God will use to bring Israel to this place is seen in Esther 3; Israel being brought to this place is seen in Esther 4; 5; then, that which God will then do, along with God’s purpose for bringing Israel to this place, is seen in succeeding chapters (Esther 6-10).

When Israel has at last been brought to this place, their request for deliverance will be heard. It was only at this point in the type that the king asked, “What is your request”; and it was only at this point in the type that the king said, “It shall be given to you . . . .” In like manner, it will only be at this point in the antitype that the King will ask, “What is your request”; and it will only be at this point in the antitype that the King will say, “It shall be given to you . . . .”

Haman was put down, and Antichrist will be put down. The house of Haman was given to a Jew, and the house of Antichrist will be given to the Jews. Deliverance was provided for the Jewish people, and deliverance will be provided for the Jewish people. And a Jew occupied the position that Haman had occupied, and the Jewish people will subsequently occupy the position that Antichrist will occupy.

This is what the book of Esther is about — God, through His means, in His time, bringing His people to the place that they were called to occupy in the beginning, the place that they are seen occupying at the end of this book.

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Chapter 7

Haman’s Fall from Power

Yet all this avails me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.

. . . If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him but will surely fall before him. (Esther 5:13; 6:13b)

Haman, in Esther 5, is seen at the height of his power, with the Jewish people having been delivered into his hands. Then, matters in both respects began to suddenly and swiftly change. Through commands of the king, Haman was first humiliated at the hands of a Jew; and there was nothing whatsoever that he could do about the matter. Then Haman found himself under the sentence of death and impaled upon a gallows because of a Jew; and, again, there was nothing whatsoever that he could have done about the matter.

Then, if that wasn’t enough, all that Haman possessed — his house, and his position in the kingdom — ultimately passed into the hands of the Jews. And bringing matters to pass after this fashion was something completely out of his hands as well. Though he possessed power directly under the king, he was powerless to effect any type change in the direction that matters took at this time.

What precipitated Haman’s fall, particularly the manner in which it occurred? The answer is very simple. Haman made a fatal mistake upon his rise to power, setting in motion a particular course of events. Haman not only raised his hand against the Jewish people but, in the process, he went to extreme measures and sought to destroy all the Jews in the kingdom. And this not only sealed Haman’s fate at the outset, but it sealed Haman’s fate in a particular manner.

The laws of the harvest came into view for Haman at this time. A person not only always reaps the same thing that he sows — like for like — but he also always reaps more than he sows. As in Hosea 8:7, if he, in like fashion to Haman, sows “the wind,” he will reap “the whirlwind” (the word translated “whirlwind” is in an intensive form in the Hebrew text, pointing to a violent, tornado-like whirlwind).

And these laws of the harvest relate not only to curses but to blessings as well — “. . . I will bless those who bless you and I will curse him who curses you . . . .” (cf. Genesis 1:11-12, 21, 24-25; 12:1-3; Proverbs 22:8; Matthew 13:8; Luke 19:13-24; Galatians 6:7-9). According to Genesis 12:3 (which has to do with the descendants of Abraham through Isaac and Jacob), in the light of the laws of the harvest, two things are in view: (1) God will abundantly bless individuals because of their positive treatment of the Jewish people, or (2) God will bitterly curse individuals because of their negative treatment of the Jewish people (cf. Matthew 25:31-46).

Thus, Haman could not escape reaping that which he had sown in this respect; nor can anyone else, for no one can escape set laws that God has established. Haman could not simply be removed from power, with that being the end of the matter. Rather, his fall must show a reaping in keeping with established laws of the harvest. He must not only reap that which he had sown but he must also reap more than he had sown, “in due season” (which points to another law of the harvest — reaping occurs at a set time, following the sowing).

In connection with a reaping of this nature, there is an irony seen in Haman’s experiences in the book of Esther, which will be duplicated in Antichrist’s experiences in the antitype.

Haman’s fall occurred “in due season,” resulting from that which he had sown. Haman, through anti-Semitism of the worst kind — attempted genocide — brought the Jewish people to the place where they, in turn, brought about his downfall. Instead of destroying the Jewish people, Haman brought them to a place that, because of the identity of and God’s promises to the people whom he had sought to destroy, resulted in his own destruction.

God, in order to bring His plans and purposes surrounding the Jewish people to pass, delivered the Jewish people into Haman’s hands, for a time. And Haman, through attempted genocide, brought the Jewish people into the very place that not only resulted in their deliverance but in his destruction.

Haman brought the Jewish people to the place where Jews throughout the kingdom arrayed themselves in sackcloth and ashes, along with Esther appearing before the king on behalf of her people. Then, with the king acting on behalf of the Jewish people, things began to change. And this change was both sudden and rapid.

In the antitype, God, in order to bring His plans and purposes surrounding the Jewish people to pass, will deliver them into Antichrist’s hands, for a time (for three and one-half years). And Antichrist, through attempted genocide, will bring the Jewish people into the very position that will not only result in their deliverance but in his destruction.

Antichrist will bring the Jewish people to the place where Jews throughout his worldwide kingdom will have no choice other than to repent and turn from their disobedience (foreshadowed by the Jewish people in the type arraying themselves in sackcloth and ashes [cf. Jonah 3:5-10]); and the Jewish people in that day will call upon the God of their fathers for deliverance (foreshadowed by Esther appearing before the king and subsequently petitioning the king on behalf of her people).

When these things occur, the King will not only hear and remember but will also act on behalf of the Jewish people. And changes will then begin to occur, in a sudden and rapid manner.

Haman fell under God’s judgment at the very beginning, at the time he raised his hand against the Jewish people, with the magnitude of that judgment being determined by the laws of the harvest. And, through his anti-Semitic policies and practices, Haman, in the end — completely contrary to that which he had set out to accomplish — brought about deliverance for the Jews and destruction for himself.

And in a parallel, previous type in the book of Exodus — the Israelites in Egyptian bondage, under an Assyrian ruler — exactly the same thing can be seen as set forth in the book of Esther. The books of Exodus and Esther simply present two word pictures of the same thing, from two different perspectives. And, in this respect, one will shed light upon and form commentary material for the other.

Note how matters are presented in the book of Exodus when the Israelites were brought into such dire straits that they had no place to turn other than to the God of their fathers. And the irony of the matter was the same as seen in Esther — the one persecuting the Israelites would ultimately be responsible for both their deliverance and his own destruction:

. . . they cried out; and their cry came up to God because of the bondage.

So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.

And God looked upon the children of Israel, and God acknowledged them.

And the LORD said: “I have surely seen the oppression of My people who are in Egypt, and have heard their cry because of their taskmasters, for I know their sorrows.

So I have come down to deliver them . . . .” (Exodus 2:23-25; 3:7-8a [23b]).

God, as seen in the type in the book of Exodus, in the immediate future under Antichrist, will once again bring the Israelites into such dire straits that they will have no choice other than to call upon the God of their fathers. And, when this occurs, the Jewish people have the promise that God will hear, remember, and act — as in the types, or as in God’s promises such as those in Leviticus 26:40-42 and 2 Chronicles 7:14.

Antichrist, as the Assyrian during Moses’ day, or as Haman during Esther’s day, will bring the Jewish people into such dire straits that they will have no choice other than to do that seen in the types — calling upon the God of their fathers, an arrayal in sackcloth and ashes, and a petitioning of the king on the behalf of the Jewish people (all foreshadowing different facets of that seen in Leviticus 26:40; 2 Chronicles 7:14; Isaiah 1:16-19). And, exactly as in the types, God will then hear, remember, and act (as He has faithfully promised in Leviticus 26:42; 2 Chronicles 7:14; Isaiah 1:25ff).

In one type, the Israelites were delivered, and the power of Egypt was destroyed. In the other type, the Israelites were delivered, and Haman, along with his ten sons, were slain.

And so will it be in the antitype. The Jewish people will be delivered; and Gentile world power, as it has existed for the past 2,600 years, will be destroyed through the overthrow of Antichrist and his ten-kingdom federation.

Christ, personally, will appear and overthrow Antichrist and those ruling with him. The “Stone” (Christ) will smite the “image upon his feet” (feet having ten toes, pointing to Antichrist’s ten-kingdom federation, the final form of Gentile world power); and through this revealed means, the whole of Gentile world power, headed up under Antichrist in that coming day, will be destroyed.

And Gentile world power, once destroyed, will “become like the chaff of the summer threshing floors,” which the wind will carry away. Gentile world power, in that day, will pass out of existence; and the Stone that smote the image at its feet will become “a great mountain [kingdom]” and fill “the whole earth” (Daniel 2:34-35, 44-45).

In this respect, as in the case of the Assyrian in Egypt during Moses’ day, or as in the case of Haman in the Medo-Persian kingdom during Esther’s day, so will it be in that future day when the last Assyrian, the latter-day Haman, arises in the world. God, through delivering the Jewish people into this man’s hands, for a time, will use this man to bring His plans and purposes to pass. Then, as in all past anti-Semitism, God will judge this man in exact accord with that which He has set forth in His Word (cf. Genesis 12:1-3).

HAMAN’S END

When things began to rapidly go awry for Haman, he was first humiliated at the hands of a Jew. And this was not humiliation at the hands of just any Jew. Rather, this was humiliation at the hands of the Jew who sat in the king’s gate, who had refused to bow and worship Haman. This was the Jew toward whom Haman had first vented his wrath, resulting in his ultimate fall and the Jewish people’s deliverance.

God used this particular Jew to first humiliate Haman as his rapid fall from power began to occur. The “due season” for reaping was at hand, and there must not only be a reaping but it must be in complete keeping with God’s set laws surrounding the harvest. Haman had sown “the wind,” and now he must reap “the [violent] whirlwind.”

Esther 3 records Haman’s rise to power and his exhibited hatred for the Jewish people, carried to the point of attempted genocide. Esther 4; 5 record the action that the Jewish people took, because of that which Haman had done. They arrayed themselves in sackcloth and ashes, and Esther appeared before the king on the Jewish people’s behalf. Then, in Esther 6, suddenly matters began to change rapidly.

Haman, in Esther 6, is seen appearing at the king’s house early in the day in order “to speak unto the king” about impaling Mordecai “on the gallows that he had prepared for him” the previous day (Esther 6:4). And he stood in the outer court at this time, making his presence known, awaiting a summons to appear in the king’s presence in order to make known his request.

But the king hadn’t been able to sleep during the preceding night; and, to pass the time and keep up with events in the kingdom that he ruled, he had “the book of the records of the chronicles” brought into his chambers. Reading through these records, he ran across events surrounding Mordecai and that which he had done following Esther becoming queen (Esther 6:1-2). Mordecai had previously warned the king (through Esther) concerning a plot against him, recorded at the end of Esther two (Esther 2:21-23).

The king made inquiry concerning that which had been done to reward Mordecai concerning this deed. And he was told that nothing had been done. The king immediately realized that the matter had not been handled properly at all, and he needed someone to rectify the existing situation.

Looking for such a person to carry out his wishes along these lines, he asked, “Who is in the court?” And he was told, “Haman is there, standing in the court.” Then, with Mordecai uppermost in both Haman’s thoughts and the king’s thoughts — though for entirely different reasons — the king said, “Let him come in” (Esther 6:3-5).

After Haman had entered into the king’s presence, the king, before Haman could make know his request, asked Haman a question. The king asked, “What shall be done for the man whom the king delights to honor?” And Haman, not knowing anything about that which had proceeded, thought the king had him in mind. Haman, self-centered in the whole matter of things occurring in the kingdom, thought in his heart, “Whom would the king delight to honor more than me” (Esther 6:6)?

Haman had no idea that a Power far higher and mightier than existed in the kingdom — the source of all power — had begun a work that would reverse everything. It would lead first to Haman’s humiliation and death, and then it would culminate in the exaltation of the Jewish people.

The king hadn’t been able to sleep during the previous night. The king, during this time, asked for “the book of the records of the chronicles.” Then he found a particular place in the book where Mordecai’s deed was recorded. Why did this sequence of events occur at this particular time? The reason is evident.

God, in His sovereign control of all events and circumstances, brought these things to pass. “. . . He who keeps Israel shall neither slumber nor sleep.” (Psalm 121:4). Nor would He allow the king to sleep, in order that the king might read and be made aware of that which Mordecai had previously done on the king’s behalf.

And the king would not be allowed to sleep for another reason, seen in the type-antitype structure of the book. The king typified the One Who neither slumbers nor sleeps, with Israel in view in both the type and the antitype. And because of that seen in Esther 3-5, God was about to act on behalf of the Jewish people, seen through the actions of the king.

In this respect, the “due season” for Haman to reap that which he had sown was at hand. And Haman, reaping that which he had sown, began his sudden and rapid fall early in the day, immediately following a night in which both the king couldn’t sleep and Mordecai’s act had been brought to his attention. Then, all in the same day, Haman was humiliated at the hands of a Jew and subsequently slain because of a Jew.

1) HAMAN HUMILIATED

Haman, believing that the king was talking about him when asking what should be done for the man whom the king delighted to honor, answered with the same self-centered mind-set seen in Satan’s previous actions when he had sought to exalt his throne (Isaiah 14:13, 14). Haman, with himself in mind, said that the person should be arrayed in royal apparel, with a crown placed upon his head. Then he should be allowed to sit on the king’s own horse, with a noble prince leading the horse through the street of the city, proclaiming before the one seated on the horse, “Thus shall it be done to the man whom the king delights to honor” (Esther 6:6-9).

Then, with the king’s next words, the bottom dropped out of Haman’s world.

Then the king said to Haman, “Hurry, take the robe and the horse, as you have suggested, and do so for Mordecai the Jew who sits within the king’s gate! Leave nothing undone of all that you have spoken." (Esther 6:10)

Haman had appeared in the king’s presence to speak with him about impaling Mordecai on the gallows that he had prepared for him only hours before. However, because of the previous intervention of the One who never slumbers nor sleeps — typified by the king, being unable to sleep — the king was the first to raise an issue surrounding Mordecai (note God’s providential control of all things, typified by the king’s control of all things). Haman now had no choice other than to do as the king had commanded; and, being forced to follow the king’s command, Haman began his trip down a path of utter humiliation and no return — first, at the hands of Mordecai, and then because of Esther.

Haman, prior to his subsequently being removed from power via death, was forced to array Mordecai in royal apparel, see to it that he was seated on the king’s own horse, lead the horse through the street of the city, and proclaim before Mordecai, seated on the horse, that this was the one whom the king delighted to honor.

Haman was forced to do this for the one whom the king knew was seated at his gate, the very one about to replace him in the kingdom, the one whom he had sought to impale on a gallows that he had built for that purpose.

After Haman had done as the king commanded, two things are seen in the text:

Afterward Mordecai went back to the king’s gate. But Haman hurried to his house, mourning and with his head covered. (Esther 6:12).

Mordecai’s position at king’s gate portends regal power in the kingdom, which he was about to possess (ref. chapter 3 of this book); and this was portended in another respect by his being arrayed in royal apparel and being led through the street of the city on the king’s horse. Haman, before he was slain, was forced, by the king’s command, to openly demonstrate Mordecai’s connection with regality (the very power that he himself possessed) through carrying out that which he himself said should be done to the man whom the king delighted to honor.

Haman, through being forced to carry this out, suffered a degrading humiliation, which could only have been vastly different than anything he had ever come close to experiencing prior to this time. And this happened in the life of a man at the height of his power, ruling directly under the king.

Then, when Haman appeared at his home, mourning, with his head covered (humiliated in his own house), his wife and his wise men perhaps summed up and stated the whole of that which was occurring best:

If Mordecai, before whom you have begun to fall, is of Jewish descent, you will not prevail against him but will surely fall before him. (Esther 6:13b)

Haman, because of that which he had done to the Jews, was on the way down. He was in the process of reaping that which he had sown. And his reaping would not only be in exact keeping with that which he had sown and how he had sown, but it would occur, as well, in a rapid and concluding manner.

2) HAMAN SLAIN

The next step in Haman’s fall is seen in Esther 7. Esther, through a sequence of events surrounding a royal banquet, brought about circumstances resulting in Haman’s death immediately after he had been humiliated at the hands of Mordecai. He was first humiliated at the hands of a Jew; now, later that same day, he was to be slain because of a Jew.

It was while Haman spoke with those in his home concerning events that had occurred earlier in the day that the king’s servants appeared in order to hurriedly escort him to a banquet that Esther had prepared (Esther 6:14). Because of that which Haman had done, necessitating his reaping the violent whirlwind, God wasted no time moving him from the place of utter humiliation to the place of death.

Haman, hurriedly escorted to the banquet, had another surprise awaiting him; and this again came at the hands of a Jew. This time though he wouldn’t be returning to his home with his head covered, to mourn. This time his lifeless form would be carried back to his house and impaled upon the very gallows that he had prepared for Mordecai.

(The gallows was located “in the house of Haman” [Esther 7:9]. The term “house” is an all-inclusive term, indicating all which Haman possessed. The gallows was located somewhere on his property.

Also, the normal use of a gallows in that day was not as an instrument of death itself but as a place where those already slain were to be impaled, as an open display of guilt, humiliation, etc. [e.g., Esther 9:10, 13-14]. Haman was apparently slain before being impaled on the gallows. And being impaled upon the gallows, especially this particular gallows, would simply be a continuation of the humiliation that Haman had previously experienced — humiliated in both life and in death, demonstrating publicly his guilt and shame.)

The record of Haman’s death begins later on the same day that Haman had led Mordecai through the street of the city, the day following his building the gallows for Mordecai. Haman was with the king at the second part of Esther’s banquet of wine. And it was here that Esther made known her petition to the king, which had its origin in her appearance before the king in Esther 5.

The king had previously promised Esther that her request would be granted, even to the half of his kingdom (Esther 5:3). And Esther had told the king that her request would be made known at a banquet of wine that she would prepare for the king and for Haman. The first day, the king repeated his promise (Esther 5:6); but Esther delayed her request until the second day of the banquet (Esther 5:7-8), which is where chapter seven begins.

Then, at the beginning of the banquet on the second day, the king again asked Esther about her request. And he once again promised that her request would be granted, even “to the half of the kingdom” (Esther 7:2).

And Esther then made known her request:

If I have found favor in your sight, O king, and if it pleases the king, let my life be given me at my petition, and my people at my request.

For we have been sold, my people and I, to be destroyed, to be killed, and to be annihilated. . . .” (Esther 7:3-4a [3b]).

The king, apparently startled, then asked Esther:

Who is he, and where is he, who would dare presume in his heart to do such a thing? (Esther 7:5b)

And Esther answer,

The adversary and enemy is this wicked Haman! (Esther 7:6a)

The statement is short, simple, and concise; but it was all Esther needed to say. The one who had come “to the kingdom for such a time as this,” the queen herself, had spoken. And though God could have effected deliverance for the Jews through another means, had He chosen to do so, He chose to do it this way (Esther 4:14). Now Esther’s part was done; and the remainder was left to the king.

Haman, hearing this, was “afraid.” But seeing the king’s reaction, he could only have become terrified. The king arose from his place at the banquet and, exhibiting wrath, walked out into the garden. And such an act by an Eastern king in that day could only mean one thing for the person responsible for his wrath — judgment without mercy.

Haman knew this, and he knew that he had only one recourse — to turn to the queen herself, one now revealed to be among those whom he had sought to destroy. Haman fell down upon the couch where Esther was reclining at the banquet, to plead for his life. But when the king walked back in and saw this, matters only became worse. The king apparently interpreted this as an act of violence committed against the queen herself (Esther 7:7-8).

The king asked, “Will he also assault the queen while I am in the house?” And as the words went out of the king’s mouth, “they covered Haman’s face” — an act which portended impending execution (Esther 7:8b NASB95).

Then the king’s attention was called to the gallows that stood in Haman’s house, “which Haman made for Mordecai, who spoke good on the king’s behalf.” And the king said,

Hang [impale] him on it! (Esther 7:9)

So they hanged [impaled] Haman on the gallows that he had prepared for Mordecai. Then was the king’s wrath subsided. (Esther 7:10)

This was the manner in which God saw fit to bring matters surrounding Haman to an end. Haman was at the height of his power one day, and he ended that day by building a gallows on which to impale Mordecai. Then, the very next day, he was humiliated beyond degree and subsequently slain, at the hands of and because of the very ones that he had sought to slay. And that day ended with a continued humiliation by his being impaled on the very gallows which he had built for Mordecai.

And if that wasn’t enough, Haman’s ten sons (in whom he took great pride [Esther 5:11]) were later slain and impaled on the same gallows. And if that wasn’t enough, the book ends with Mordecai (whom Haman hated above all others in the kingdom) occupying all which Haman had possessed — his house, and his position in the kingdom.

Such is the manner in which God carries out that which He has promised and decreed. And as it occurred in the type, so will it occur in the antitype, which takes us to the fall of Antichrist and the elevation of the Jewish people yet future.

ANTICHRIST’S END

If one first views that which God has revealed about Haman’s end in the book of Esther, little really needs to be said about Antichrist’s end, for, in reality, it has already been said. The whole of the matter has been set forth in Haman’s experiences in the type, which foreshadow Antichrist’s experiences in the antitype. And the antitype must follow the type in exact detail.

Thus, viewing that which happened to Haman in the type, one has already seen that which is about to happen to Antichrist in the antitype. And the same holds true concerning the experiences of Mordecai and Esther in the book. Seeing that which happened to Mordecai and Esther, one has already seen that which is about to happen to the nation of Israel. It’s all recorded back in the oft-neglected book of Esther.

Antichrist’s end is seen numerous places in Scripture. He is seen destroyed in the Sea in Exodus 14:23-28; he is seen slain and impaled on a gallows in Esther 7:10; he is seen coming to a violent end in Daniel 2:34-35, 44-45; 8:23-25; 11:36-45; and he is seen destroyed by Christ at His coming in the New Testament (e.g., 2 Thessalonians 2:8; Revelation 19:11ff).

Then, exactly as the Jews were delivered in Exodus, Esther, and Daniel, with regality in view (Exodus 14:30-31; 19:5-6; Esther 8:1-7; 10:2-3; Daniel 12:1ff), so will it be yet future (Isaiah 1:25-2:5; Ezekiel 37:21-28; 39:25-29). Matters can end no other way for either the persecutor or the persecuted, for the type has been set; and, again, the antitype must follow the type in exact detail.

One section of Scripture will perhaps suffice to illustrate the end of Antichrist, apart from the types — Isaiah 14.

Note that this chapter deals with the king of Babylon, the Assyrian (Isaiah 14:4, 25). And between these two descriptions of this man lie verses often attributed to Satan alone (Isaiah 14:12-17). However, Scripture sometimes uses verses of this nature in a dual sense, referring to more than one person (e.g., Isaiah 40:3 [of both John the Baptist and Elijah] or Hosea 11:1 [of both Christ and Israel]). And, from a contextual standpoint and that which is stated, this can only be the case in Isaiah 14:12-17. These verses can only be a reference to both Satan and Antichrist — two inseparably related individuals insofar as their goals, aims, ambitions, and aspirations are concerned.

The things stated in Isaiah 14:12-17 really couldn’t be said of any earthly king of Babylon unless Satan was ultimately in view. And, for obvious reasons, it could really be said only of the last king of Babylon. Though Babylon has been Satan’s earthly capital since time immemorial, and he has ruled through all of the earthly kings of Babylon in history, no earthly king of Babylon has ever occupied the type alliance with Satan that Antichrist will occupy — seated on Satan’s throne, exercising Satan’s power and authority.

In this respect, in verses that have Satan ultimately in view, the entire career of the last king of Babylon, the latter-day Assyrian, is outlined in Isaiah 14:13-17 — from his seeking to exalt himself as God (Isaiah 14:13-14), to his utter humiliation and death (Isaiah 14:15-17). As it happened to Haman in the type, so will it happen to this man in the antitype, for the same reasons.

For you have said in your heart . . . I will be like the Most High.

Yet you shall be brought down to Sheol, to the lowest depths of the Pit.

Those who see you will gaze at you, and consider you, saying: “Is this the man who made the earth tremble, who shook kingdoms,

Who made the world as a wilderness and destroyed its cities, who did not open the house of his prisoners?”

Thus will this man come to his end — as Haman — with no one to help, for no one will be able to help (cf. Daniel 11:45).

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Chapter 8

Haman’s House Given to Esther

Then the king said, “Hang [impale] him on it!”

So they hanged [impaled] Haman on the gallows that he had prepared for Mordecai. Then the king’s wrath subsided.

On that day King Ahasuerus gave Queen Esther the house of Haman, the enemy of the Jews. And Mordecai came before the king, for Esther had told how he was related to her.

So the king took off his signet ring, which he had taken from Haman, and gave it to Mordecai; and Esther appointed Mordecai over the house of Haman. . . .

Then King Ahasuerus said to Queen Esther and Mordecai the Jew, “Indeed, I have given Esther the house of Haman, and they have hanged [impaled] him on the gallows because he tried to lay his hand on the Jews.” (Esther 7:9-10; 8:1-2, 7 [9b])

The Old Testament can be divided into three major sections — Genesis through Esther (historic), Job through the Song of Solomon (personal and experiential), and Isaiah through Malachi (prophetic). And the book of Esther coming at the end of the first of these three major sections would be the proper place for this book in the canon of Scripture.

Insofar as the historical nature (and much of the typical nature) of that seen throughout the first part of these three major sections is concerned, Esther — having to do with Israel — outlines, in a typical fashion, that seen throughout the whole of this first section of Scripture (Genesis 11 b ff). Thus, in this respect, the book of Esther simply presents a brief summary of all that has preceded surrounding Israel, with the emphasis placed in the same realm seen in the preceding Scriptures that the book outlines — on the latter days, leading into the Messianic Era.

This first major section of Scripture (Genesis through Esther) is often thought of only in the sense of providing biblical history, along with spiritual lessons drawn from biblical history. However, viewing this section of Scripture from this perspective alone only presents part of the picture. This section, through mainly its type-antitype structure, is highly prophetic in nature. In fact, from a typical perspective, this first section is just as prophetic in nature as the third section — from Isaiah through Malachi, containing the major and minor prophets (major and minor in the sense of length, not importance).

Also, though this first section centers on Israel and the nations from a historical perspective, typology throughout this section is another matter. The typical structure of this section of Scripture, a section covering about one-half of the entire Old Testament, is somewhat divided between God and Israel and Christ and the Church.

For example, viewing two parts of Genesis (Genesis 2-4 and Genesis 23-25), Genesis 2; 3 have to do with Christ and the Church, and Genesis 4 has to do with God and Israel; then Genesis 23 has to do with God and Israel, Genesis 24 has to do with Christ and the Church, and Genesis 25 has to do with God and Israel once again.

Both aspects of these typical teachings can be seen in the lives of Joseph in the latter part of Genesis (Genesis 37-45) and Moses in the first part of Exodus (Exodus 2-4). Both Joseph and Moses took Gentile brides during a time after they had been rejected by and separated from their brethren (having to do with Christ and the Church, following Christ’s rejection by and separation from Israel, His brethren according to the flesh); but the time came when both Joseph and Moses dealt with their brethren again (having to do with God and Israel, with that time when God resumes His national dealings with Israel).

(Much of the preceding is developed more fully in the author’s books, Bible One - Had You Believed Moses by Arlen Chitwood, and in this site, The Bride in Genesis BOOK, and Search for the Bride BOOK.)

Then, whole books deal with matters in this typical manner. Most of the book of Exodus deals with God and Israel in this respect, and the books of 1, 2 Samuel deal with Christ and the Church in this same respect. Then, the same thing can be seen in the books of Ruth and Esther. The book of Ruth deals with Christ and the Church, while the book of Esther deals with God and Israel.

And, viewing matters from a different perspective yet, note that the journey of the Israelites under Moses and Joshua typifies the journey of Christians under Christ today. An earthly land lay before one in the type, and a heavenly land lies before the other in the antitype.

This type-antitype structure is that which is referenced through the use of the word tupos (type) in the Greek text of 1 Corinthians 10:6, 11; this is the basis upon which particularly the second, third, and fourth of the five major warnings in Hebrews are to be understood (Hebrews 3-10); and this forms the basis for a proper understanding of the entire pilgrim walk of the Christian today (a journey from Egypt [a type of the world] to Canaan [a type of that heavenly land, connected with an inheritance and a rest, awaiting Christians]).

Thus, saying that this first major section of Scripture is historic in nature, apart from being prophetic, would be far from correct. Within its typical structure, this section of Scripture is highly prophetic — as prophetic as any section of subsequent Scripture. And not only are numerous prophecies seen in the types extending from Genesis through Esther but also in places such as Balaam’s prophecies (Numbers 22-24), or that seen in God’s promises and warnings to Israel in Leviticus 26 and Deuteronomy 28 as well.

This section of Scripture provides a detailed history of Israel, relating the reason why the nation was called into existence, what was expected of this nation, and the reason why the Jewish people ultimately found themselves uprooted from their land and scattered among the Gentile nations. Then, viewing the typical aspect of this section of Scripture, events move beyond history into prophecy, showing the end of the matter — the same thing seen in the Psalms and the Prophets.

This is the way in which God designed and structured this opening section of His Word. And if man would properly understand God’s revealed Word, he must recognize this fact and study this Word after the same fashion in which it has been given.

This opening section of Scripture, from Genesis through Esther, forms the backdrop for not only the second major section (a section covering five books, from Job through the Song of Solomon) but the third major section as well (all of the prophetic books, extending from Isaiah through Malachi). That would be to say, Genesis through Esther forms the backdrop for the remainder of the Old Testament. And if man does not understand (or if he ignores) that which is placed at the beginning, it will be impossible for him to ever come into a proper understanding of later revelation (including of course the New Testament as well), for the latter is inseparably tied to and built upon the former in this respect.

God’s revelation to man is progressive in the sense that it has been designed so that a proper understanding of later revelation rests on a proper understanding of former revelation. One part progresses into the other, and Scripture must be compared with Scripture — later revelation with earlier revelation, and earlier revelation with later revelation (1 Corinthians 2:9-13; cf. Isaiah 28:10).

For example, in the second section, there are numerous Psalms covering not only Israel’s present condition (scattered among the Gentile nations) but also that which lies in the future for Israel (the end of Gentile world power, with Israel restored to her land and elevated to her proper place among the nations [e.g., Psalms 2; 8; 22-24; 37; 45-47; 76; 83; 89; 97; 102; 110; 121; 126; 137; 145]). And these Psalms cannot be properly understood apart from the backdrop provided by the first section of Scripture.

The fact that numerous Psalms cannot be properly understood apart from this first section should be easy enough to understand, for this first section of Scripture reveals the history of Israel, revealing why God allowed the Gentile nations to come into the land and uproot His people. Then, beyond that, the typical aspect of the first section enters into the matter, projecting events out into the future, as seen in the Psalms.

And all of the prophets present exactly the same central theme. It is that which is seen throughout the preceding Psalms, or the preceding historical books, viewing the latter from both historical and typical vantage points.

Each of the prophetic books (seventeen in all, as there are seventeen historic books) deals with different facets of God’s punishment upon Israel for the nation’s disobedience, followed by the Jewish people’s repentance, followed by the destruction of Gentile world power, followed by God restoring Israel. These things comprise the overriding theme of all Old Testament prophecy as it pertains to Israel, whether in the historic books, the Psalms, or the Prophets.

Each of the prophetic books, beginning with Isaiah, covers, after some fashion, this panorama of Israeli history — events extending from the time of the nation’s inception almost three and one-half millennia ago to the Messianic Kingdom yet future. But no two of these seventeen books cover exactly the same thing, after exactly the same fashion. Each book centers on a particular and peculiar facet of study within this panorama of events.

In this respect, studying these prophetic books is much like studying types. As no one type provides the complete picture in and of itself, no one Old Testament prophetic book provides the complete picture in and of itself as well.

Over and over in the Old Testament — beginning in Genesis — the end of Gentile world power comes into view. There is an emphasis placed in this realm, for Gentile world power must be brought to an end before Israel can occupy the nation’s proper place within a restored theocracy. This is why one finds the power of Egypt destroyed in the Red Sea at the time of the Exodus under Moses (Exodus 14:27-31); this is why one finds Haman slain in Esther prior to the Jewish people receiving their proper and due recognition (Esther 7:9-10; 8:15-17; 10:1-3); and this is why numerous Psalms and the Prophets deal with this subject prior to Israel being restored (e.g., Psalm 2:1-5; Isaiah 24:21; Jeremiah 4:26-28; Ezekiel 39:21-22; Daniel 11:36-45; Joel 3:12-16).

Gentile world power is going to come to an end. And its end will be as depicted in Daniel 2:34-35, 44-45, among numerous other places in the Old Testament. Christ will return and personally destroy Gentile world power in its final form, headed up under Antichrist in that coming day. And once Gentile world power has been destroyed in this manner, Scripture pictures it as “chaff” thrown into the wind from a threshing floor, being carried away by that wind.

A “threshing floor” is used in Scripture to depict judgment. This is true of God’s judgment upon Christians at the end of this dispensation (cf. Ruth 3:2ff; Matthew 3:11-12), and it is equally true of God’s judgment upon the Gentile nations at the end of the Tribulation.

If one understands these things about Gentile world power, the latter part of the book of Esther will naturally fall into place. It is simply the story of God bringing Israel to the place of repentance, bringing Gentile world power to an end, and elevating the Jewish people to their rightful place — the place that they were to occupy when called out of Egypt under Moses almost 3,500 years ago.

And to deny that this sequence of events will occur at the end of Man’s Day is to deny the central theme of all Old Testament Scripture, as it pertains to Israel and the nations. Much of Old Testament Scripture surrounding Israel and the nations awaits fulfillment. And, in this respect, when God steps in and begins to fulfill these prophecies, multiplied thousands of prophecies seen throughout the pages of Old Testament Scripture will be fulfilled in a very short period of time.

God, through the writers of the Old Testament, has provided a voluminous amount of information on this subject; and there is no reason for anyone today to be uniformed or ignorant concerning that which God is about to do. It has all been laid out in the Old Testament Scriptures, beginning with Moses and ending with the Prophets.

THE HOUSE OF HAMAN

A reference to one’s house, such as “the house of Haman,” is often used in Scripture in a different manner than we would normally think of the expression in the West today. The thought from Scripture, in its broadest usage, can have to do with all which appertains to that person — all his property, all his possessions, and all the people associated with him.

Or, note in Hebrews 3:5-6, the house of Moses and the house of Christ. One has to do with Israelites, who possessed an earthly calling under Moses during the past dispensation; and the other has to do with Christians, who possess a heavenly calling under Christ during the present dispensation.

Then, the entire nation of Israel is referred to as “the house of Israel” in a similar respect (Matthew 10:6; 13:1; 15:24; 23:38). The thought has to do with all that pertains to Israel in a national sense — a peculiar people with property, possessions, and promises.

Or the thought of “a house” could be used in a different sense yet, with the context always being the determining factor. The “house of David” in 2 Samuel 7:16, for example, had to do with David’s lineage in a regal respect (with the kingly tribe of Judah in view), culminating in the Messiah.

David had sought to build the Lord a house, but the Lord said that He would make a house out of David instead. God, referring to David’s lineage, stated that He would establish David’s house — i.e., raise up his seed after him (2 Samuel 7:12). And, in this manner, the throne of David — having to do with not only David but with Messiah, Israel, and the kingdom — would be established “forever” (cf. Ezekiel 37:24-28; Joel 2:27; Luke 1:31-33).

The reference to the “house of Haman” in the book of Esther must be understood in a contextual respect as well. This is a reference to all that pertained to Haman — property, possessions, and people. And the king giving the house of Haman to Esther following Haman’s death was simply his giving to Esther all that had pertained to Haman (Esther 8:1).

Then, after the king had given the house of Haman to Esther, he removed his ring from his finger. This was the ring that he had previously both given to and taken from Haman; and he now gave it to Mordecai. All this was then followed by Esther placing Mordecai over the house of Haman (Esther 3:10; 8:2).

Mordecai, at this time, came into possession of all that Haman had previously possessed. The king’s ring (giving him power in the kingdom [Esther 3:12; 8:8]) and Haman’s house (property, possessions, and people in the kingdom) now belonged to Mordecai. He now held the exact position that Haman had previously held — a regal position directly under the king, with the delegated authority to exercise power throughout the kingdom, emanating from the king (cf. Esther 8:15-17; 10:1-3).

And moving this into the antitype, one finds exactly the same thing concerning the house of Antichrist and the Jewish people. All that will pertain to Antichrist in that day will come into possession of the Jewish people following his being put down, exactly as in the type. The Jewish people, rather than Antichrist, will possess the King’s ring; and they, coming into possession of Antichrist’s house, will then rule the house.

This is when and how the Times of the Gentiles will end. Twenty-six hundred years of Gentile rule will come to a sudden and climactic end. The scepter will pass from the hands of the Gentiles into the hands of the Jews. The house that the Gentiles had ruled for millennia will be placed under Israeli control; and the Jewish people, as God’s firstborn son, exercising the rights of primogeniture (cf. Exodus 4:22-23), will then rule the house.

1) THE TIMES OF THE GENTILES

The “times of the Gentiles” (Luke 21:24) should never have occurred. That is to say, Israel should have remained obedient, preventing the Times of the Gentiles from ever occurring. The Old Testament theocracy should have continued to exist in an uninterrupted manner, with Israel continuing to hold the scepter and ultimately coming into a full realization of the nation’s calling.

But, because of Jewish disobedience, God allowed that which has occurred for the past 2,600 years. And, as it began for a revealed purpose, that purpose will one day be realized, bringing an end to this period of time. That is to say, the Times of the Gentiles is about to be brought to an end, for God’s purpose for allowing this time to occur is about to be realized.

This period known as the Times of the Gentiles began about 605 B.C. The stage was set over one hundred years earlier when God allowed the Assyrians to come down and take the northern ten tribes into captivity in 722 B.C. Assyria was the Gentile world power of that day; and, over one hundred years later, in 612 B.C., the Babylonians, Medes, and Scythians conquered this empire, completely destroying its capital city, Nineveh. Following this, the Babylonian kingdom is seen rising into prominence — as a phoenix, rising out of the ashes of the previously destroyed Assyrian kingdom — becoming the succeeding Gentile world power of that day.

Nebuchadnezzar succeeded his father, Nebopolassar, in 605 B.C. And he not only brought about the beginning of the Times of the Gentiles by completing the captivity of the Jewish people (a captivity that began shortly after he came to power), but he also subsequently brought the kingdom of Babylon to the height of its beginning glory among the Gentile nations (Daniel 1:1ff; 4:30).

Thus, it was near the beginning of Nebuchadnezzar’s reign in Babylon that the scepter passed from the hands of Israel into the hands of the Gentiles. This couldn’t have occurred in 722 with the Assyrian invasion of the land, for the southern two tribes (Judah and Benjamin) still remained in the land; and, along with these two tribes remaining in the land, the theocracy (which had been established over eight hundred years earlier, during Moses’ day) continued without change. The Times of the Gentiles could begin only when God allowed the Gentiles to remove the southern two tribes from their land, bringing an end to the theocracy.

The book of Daniel deals with the Times of the Gentiles within the scope of that seen in the four parts of Daniel’s image (Daniel 2), or the four wild beasts (Daniel 7). This period began with a king in Babylon, who came against the Jewish people in Jerusalem; and it will end with a king in Babylon, who will come against the Jewish people in Jerusalem once again, and for the last time.

It all revolves around the Gentiles and Babylon on the one hand and the Jews and Jerusalem on the other. The first king of Babylon, through activity surrounding the Jewish people and Jerusalem, brought about the beginning to the Times of the Gentiles; and the last king of Babylon, through activity surrounding the Jewish people and Jerusalem, will bring about an end to the Times of the Gentiles.

And during the interim, Jerusalem being or not being under Jewish control, or the Temple Mount being or not being under Jewish control has nothing whatsoever to do with the matter. That which occurred at the end of the Six-Day War in 1967, for example — the old city of Jerusalem, along with the Temple Mount, coming under Jewish control — had nothing whatsoever to do with ending the Times of the Gentiles, as many have erroneously sought to teach

The Times of the Gentiles exists for a purpose. This period exists because of Jewish disobedience, and it will not pass out of existence until the reason for God’s purpose surrounding this period of time has been realized. It will not be brought to an end until Israel has been brought to the place of repentance.

The beginning and end of the Times of the Gentiles are inseparably tied to Israel’s past disobedience and Israel’s future repentance. Apart from Israel’s past disobedience, the Times of the Gentiles wouldn’t have begun; and apart from the Israel’s future repentance, the Times of the Gentiles couldn’t be brought to a close. Understanding the Times of the Gentiles, in one respect, is that simple.

2) THE FINAL YEARS

What then is about to happen? The answer can be found in Scripture alone, and it can be found innumerable places in Scripture. God’s purpose for the Times of the Gentiles is about to be realized. Israel is about to be brought to the place of repentance. That’s what is about to happen!

Israel, because of the nation’s disobedience, was delivered into the hands of the first king of Babylon; and this act, bringing an end to the Old Testament theocracy, began the Times of the Gentiles. Now, some 2,600 years later — in order to bring about a climax to that which has been happening throughout this 2,600-year period, in order to put an end to Israel’s disobedience through bringing about Israel’s repentance — this same nation is about to be delivered into the hands of the last king of Babylon; and through that resulting from this climactic act, the Times of the Gentiles will be brought to an end, allowing the theocracy to be restored to Israel.

And central events that will occur during this time have been pre-recorded for all to see. Specific reference is made in Scripture to Jerusalem being destroyed and trodden under foot for the final three and one-half years of the Times of the Gentiles — the period during which Antichrist will rule the world. Jerusalem will be destroyed and trodden under foot by the last king of Babylon during this time, with the Jews who do not escape to a specially prepared place in the mountainous terrain of the land of Israel either being killed or sold as slaves throughout the Gentile world (cf. Daniel 9:26; Matthew 24:15-22; Luke 21:20-24; Revelation 11:1-2).

The nation of Israel, as it is known in the Middle East today, will cease to exist under this man’s reign. This man, in the middle of the Tribulation period, will destroy this nation. Then he will seek to do, worldwide, that which Hitler failed to do in Europe over half a century ago. Hitler sought to bring about a Jew-free Europe, but he failed; this man will seek to bring about a Jew-free earth, but he will likewise fail (cf. Jeremiah 31:35-37).

But, through this man’s actions, God’s purpose for the Times of the Gentiles — which really has to do more with Israel than with the Gentiles — will ultimately be realized. And this will allow God to bring this period to a close.

The Jewish people will be brought into such dire straits through the actions of Antichrist that they will have no place to turn other than to the God of their fathers. They will be brought to the place of repentance; and, once this occurs, there will no longer be a need for the Times of the Gentiles. It will be then, when Israel repents, that the things typified in Esther 6-10 will occur. It will be then, when Gentile world power has served its divine purpose, that the Stone will smite the image at its feet (Daniel 2:34-35, 44-45), becoming a great mountain (pointing to a kingdom, the kingdom of Christ) and filling the whole earth.

THE SCEPTER

The earth’s scepter is about to change hands. Satan, who, with his angels, rules the earth through the Gentile nations, is about to be put down (cf. Ezekiel 28:14; Daniel 10:13-20; Luke 4:6; Ephesians 6:12); and Christ, with His co-heirs, will then take the kingdom (cf. Romans 8:17-20; Hebrews 1:9; 3:14-4:11; Revelation 19:7-21).

The Gentile nations, during the present day, rule the earth under Satan in this manner. They, under Satan and his angels, hold the scepter. Israel has never been nor will ever be placed in this position (i.e., exercise power under Satan, as the Gentile nations do). The heavenly prince in the angelic world over Israel during Man’s Day is Michael, who has no part in Satan’s kingdom (Daniel 10:21; cf. Numbers 23:9; Deuteronomy 7:6).

But the Times of the Gentiles is about to end, Gentiles are about to relinquish the scepter, and the nation of Israel is about to take the scepter (though not under Satan but under Christ, during the Lord’s Day; and Satan will be bound, in the abyss during this time [Revelation 20:1-3; cf. Joel 2:27; Luke 1:31-33]). Then matters will be completely reversed, for the Gentile nations will be subservient to and be ruled by Israel.

Thus, the government of the earth is about to undergo a complete change — exactly as seen in the book of Esther, though only the Jewish and Gentile side of the matter is presented in this book. One has to go to the book of Ruth to see the corresponding other part of the picture — Christ and His co-heirs taking the kingdom. But viewing the complete picture from both Ruth and Esther, governmental rule is about to pass from the hands of Satan, his angels, and the Gentile nations into the hands of Christ, His co-heirs, and the nation of Israel.

1) HELD BY THE GENTILES

The Gentile nations have held the scepter — ruling under Satan, who rules under God (in a rebel capacity) — since the days of Nebuchadnezzar, about 2,600 years ago. And, as previously shown, this has been for a reason and a purpose surrounding Israel. God’s reason for allowing the Times of the Gentiles to exist in the first place had to do with Israel’s disobedience, and God’s purpose for allowing this time to continue for over two and one-half millennia has had to do with bringing Israel to the place of repentance.

That time when Israel will be brought to the place of repentance is fast approaching. And it can equally be said that the end of the Times of the Gentiles is also fast approaching. As long as Israel remains in an unrepentant state (e.g., today, either among Jews comprising the nation in the Middle East or among Jews remaining scattered among the nations), the Times of the Gentiles will continue. But once Israel has been brought to the place of repentance, the Times of the Gentiles will be brought to an end, suddenly and swiftly.

God’s purpose for allowing the Gentiles to exercise control in this manner will have been realized, and there will be no further need for the Times of the Gentiles to continue. Furthermore, it will be time for the final outworking of the principles set forth in Genesis 12:2-3. Not only will the scepter be taken from the Gentiles and given to Israel, but God — to remain true to His Word — will have to enact judgment upon the same nations that He used to bring Israel to the place of repentance (cf. Zechariah 1:14-15).

This is the why of the scene that Scripture presents of the nations both near and at the end of the Tribulation. Mass chaos will exist among the nations near the end of the Tribulation because of God’s wrath (Revelation 6:12-17; 16:17-21). Then, at the end of the Tribulation, the Stone cut out of the mountain without hands will suddenly and swiftly destroy the final form of Gentile world power, under Antichrist (Psalm 2:1-5; Daniel 2:34-35, 44-45; Revelation 19:11ff). Only then will God’s wrath be pacified, as seen in the type in Esther 7:10.

2) TO BE HELD BY ISRAEL

During the subsequent Messianic Era, as previously seen, Israel, rather than the Gentiles, will hold the scepter. And, as Israel occupies her God-ordained place with respect to the nations, the Gentile nations will not only be ruled by Israel but will be blessed through Israel as well.

God deals with mankind at large through Abraham and his seed, through Isaac and Jacob. This would have to do with the lineal descendants of Jacob through his twelve sons (the nation of Israel); it would have to do with a lineal descendant of Jacob through Judah and David, who is destined to sit on David’s throne (Christ); and it would have to do with those placed “in Christ,” through a work of the Spirit during the present dispensation (Christians). Blessings in that day will flow out to the nations of the earth through God’s three firstborn Sons — Christ, Israel, and the Church.

But, again, the book of Esther deals only with Israel and the nations, not with Christ and the Church. And the book of Esther outlines exactly what will occur when Israel one day, again, holds the scepter. Note the last three chapters in this book, where the Jews hold complete sway over the Gentiles in the kingdom, which is exactly as conditions will exist yet future.

The power emanated from the king in Esther’s day, exactly as it will emanate from the King during that coming day (cf. Esther 8:9-10, 15-17; 9:1-5; Psalm 2:6-9; Joel 3:6-8). Christ will dwell in Israel’s midst, seated on David’s throne (Joel 2:27; Luke 1:31-33); the center of the earth’s government will then be Jerusalem, not Babylon, Rome, Washington, or any other Gentile capital city; and by means of this rule, though administered with “a rod of iron,” the Gentile nations of the earth will be blessed through Israel.

This is what the future holds for Israel and the nations, told through a sequence of events in the book of Esther that God, in His sovereign control of all things, brought to pass almost two and one-half millennia ago.

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Chapter 9

Mordecai’s Rise and Greatness

So Mordecai went out from the presence of the king in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple; and the city of Shushan rejoiced and was glad.

The Jews had light and gladness, joy and honor.

And in every province and city, wherever the king’s command and decree came, the Jews had joy and gladness, a feast and a holiday. Then many of the people of the land became Jews, because fear of the Jews fell upon them. . . .

And King Ahasuerus imposed tribute on the land and on the islands of the sea.

Now all the acts of his power and his might, and the account of the greatness of Mordecai, to which the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia?

For Mordecai the Jew was second to King Ahasuerus, and was great among the Jews and well received by the multitude of his brethren, seeking the good of his people and speaking peace to all his countrymen. (Esther 8:15-17; 10:1-3)

In chapters one and two of the book of Esther, the complete story of the Jewish people is told in brief, minute form. Then, throughout Esther 3-10 (forming commentary material for Esther 1; 2), the thought of the Jewish people ultimately occupying their God-ordained place on earth — as seen in the opening two chapters (a place having to do with regality) — is continually brought to the forefront. And, as the sequence of events depicted in the book relative to Israel and the Gentile nations draws to a close, information surrounding the Jewish people occupying their proper place within God’s economy is brought to the forefront in an ever-increasing manner.

Throughout Esther 3-10, which have to do mainly with a time near and following the end of Gentile world power (foreshadowing events during the last three and one-half years of the Tribulation, progressing on into the Messianic Era), regality relative to Israel is shown a number of times, several different ways. And when one arrives at the last four chapters of the book (Esther 7-10), this is seen even more so, with the book ending by taking two whole chapters (Esther 8; 10) to foreshadow Israel holding the scepter during the Messianic Era.

Mordecai, at different times throughout the first part of the book, is seen seated “within the king’s gate” (Esther 2:19; 3:2-3; 4:2, 6; 5:9, 13; 6:10, 12), an act portending regality (cf. Genesis 22:17-18; 24:60). Esther 5 is seen appearing before the king in “royal robes” on the third day, which is the time when Israel will appear in the King’s presence arrayed in this manner — after two days, on the third day; after 2,000 years, in the third 1,000-year period (cf. Hosea 6:1-2).

And following Haman’s death (Esther 7), the whole of Esther 8 is given over to thoughts surrounding the Jewish people and regality. Then, following Haman’s ten sons being slain (Esther 9), the whole of Esther 10 is given over to thoughts surrounding the Jewish people and regality once again, which is how the book ends.

Events surrounding Haman’s death at the end of Esther 7 foreshadow the destruction of Gentile world power (headed up under Antichrist) at the end of Man’s Day, resulting in the end of the Times of the Gentiles. God’s purpose for the Times of the Gentiles will have been realized, for the Jewish people will have been brought to the place of repentance.

Then, in Esther 9, another word picture is given concerning the end of the Times of the Gentiles. Haman’s ten sons (foreshadowing Antichrist’s ten-kingdom confederacy) are slain and impaled upon the same gallows that Haman had built for Mordecai, the same gallows upon which Haman had previously been impaled.

Thus, the whole of that seen in Esther 7; 9 foreshadow the destruction of Antichrist and his ten-kingdom confederacy, depicting the destruction of Gentile world power at the end of Man’s 6,000-year Day.

But in Esther 8; 10, quite another story is seen. The Jewish people are seen occupying their proper God-ordained place in relation to the kingdom and regality. And this place is seen to be the highest of all positions in the kingdom on earth — next to the King (Esther 10:3).

Insofar as the book of Esther itself is concerned, Esther 7; 9 together present a complete picture of the end of Gentile world power, and Esther 8; 10 together present a complete picture of Israel in the Messianic Era, following the destruction of Gentile world power. And this is where the book ends — Gentile world power destroyed, Israel holding the scepter, the theocracy restored, and the Messianic Era ushered in.

And as the book progresses more and more toward that day, Israel is seen being moved more and more from the shadows into the spotlight. Then as the book is brought to a close, following the overthrow of Gentile world power, it is the Jewish people alone who are seen in relation to regality, ruling directly under the King.

ANTICIPATING THAT COMING DAY

Israel though is presently scattered among the nations and has been since the days of Nebuchadnezzar, about 2,600 years ago. And, throughout this period, the Times of the Gentiles has been allowed to continue. The Gentiles, during this time, have been allowed to hold the scepter; and, throughout this same time, the Gentiles have been allowed to persecute the Jewish people whom God has scattered among them.

Israel must first be brought to the place of repentance. Only then can the Times of the Gentiles be brought to an end, for the entire purpose for the Times of the Gentiles is to bring Israel, through Gentile persecution, to the place of repentance. Only then, following Israel’s repentance and the end of the Times of the Gentiles, can the things depicted at the end of the book of Esther be brought to pass. Only then can Israel, as God’s firstborn son, hold the scepter directly under the King.

And to show all these things in what would be considered the commentary section of the book of Esther (Esther 3-10), God begins at the very heart of the matter. Viewing Esther within a type-antitype framework, God begins very near the end of Man’s Day and details a sequence of events, lasting three and one-half years, which brings Man’s Day to a close. Then, following this sequence of events, which completes Man’s Day, the Messianic Era is ushered in.

This sequence of events begins with the rise of Antichrist to a position of world power near the middle of the coming Tribulation. This will be the man who, as the antitype of Haman, brings Israeli persecution to an apex — attempted worldwide genocide. And, as also seen in the type, this will be the man whom God will use, through this intensified persecution, to bring Israel to the place of repentance.

Thus, the reason God begins at this point in the book is evident. The book of Esther throughout centers on Israel in relation to a future regality. But Israel must first be brought to the place of repentance; and Gentile world power (which cannot end before Israel has been brought to this place) must then be destroyed (after Israel has been brought to this place), allowing repentant Israel to hold the scepter.

Accordingly, Esther 3-10 begin very near the end of the Times of the Gentiles, showing the final outworking of God’s plans and purposes surrounding the Times of the Gentiles. God simply moves to near the end of the matter (not only here but numerous other places in Scripture as well) and reveals a concluding sequence of events at the end of 2,600 years of Gentile persecution during the Times of the Gentiles.

The purpose for the Times of the Gentiles will ultimately be realized. Israel will ultimately be brought to the place of repentance. Then, Gentile world power will be destroyed, Israel will take the scepter, and Israel will be elevated to the nation’s proper place on the earth.

But, until that day arrives, matters relative to Israel and the nations will remain unchanged. The Gentiles will continue to hold the scepter, and the Jewish people will remain scattered among and persecuted by these same nations.

1) ISRAEL, TODAY

Thus, Israel in the world today still finds itself in exactly the same position that the Jewish people have occupied since the days of Nebuchadnezzar — living during the Times of the Gentiles, scattered among the nations, persecuted by these nations, and still unrepentant. And, these conditions will, they must, persist until God’s purpose for the Times of the Gentiles has been realized.

During the Times of the Gentiles, there have been two restorations of remnants of Jews to the land of Israel. The first occurred during the years following the Babylonian captivity, forming the remnant in the land when Christ came the first time; and the second has occurred during modern times, forming the remnant that is not only presently in the land but will be in the land when Antichrist appears.

The first remnant returning to the land (near the beginning of the Times of the Gentiles) ultimately found itself uprooted from the land and scattered among the nations. And this exact same fate awaits the second remnant returning to the land (near the end of the Times of the Gentiles). This remnant too is about to be uprooted from the land and scattered among the nations, where most of world Jewry still resides (about one-third of world Jewry is presently in the land, with the remaining two-thirds still scattered among the nations).

The first remnant was uprooted in this manner through the actions of Titus and his Roman legions in 70 A.D. Titus marched against Jerusalem, besieged the city, and ultimately destroyed both the city and the temple. And more than one million Jews perished in this destruction, with the remainder subsequently driven into Gentile lands.

The second remnant, in the land today, will be uprooted in a similar manner by Antichrist and his armies. Antichrist, after three and one-half years (in the middle of the Tribulation, Daniel’s 70th Week), will turn against the Jewish people, break his seven-year covenant with Israel, and destroy both Jerusalem and the rebuilt temple (cf. Daniel 9:26; Matthew 24:15-22; Luke 21:20-24). And, in the process, above one million Jews in the land will be slain (Zechariah 13:8), with the remainder (other than the remnant that escapes into a specially prepared place in the mountainous terrain of the land [cf. Matthew 24:16-20; Revelation 12:6, 14]) being uprooted and driven into Gentile lands.

Then, for the last three and one-half years of the Tribulation, Jerusalem will be “trampled by Gentiles until the times of the Gentiles are fulfilled” (cf. Luke 21:24; Revelation 11:2). And it will be during this period that Israel’s suffering at the hands of the Gentiles will reach such extremes (cf. Matthew 24:21-22) that the Jewish people will be left without a choice other than to cry out to the God of their fathers, fulfilling the type seen in Exodus 2:23; 3:9 (among numerous other types and prophecies in Scripture).

God’s purpose for the Times of the Gentiles will then be realized. Israel, through Gentile persecution, will be brought to the place of repentance. It will have taken 2,600 years of Gentile rule and Jewish suffering at the hands of the Gentiles to bring this to pass; and Jewish suffering will have been climaxed by the Holocaust in Europe during the reign of Hitler and a succeeding worldwide Holocaust during the reign of Antichrist.

Thus, in that coming day, preceded by Jewish persecution and suffering over millennia of time, God’s plans and purposes surrounding Israel and the nations will have been worked out.

For the gifts and the calling of God are irrevocable [without a change of mind]. (Romans 11:29)

The context of Romans 11:29 has to do with Israel’s future deliverance at the time of Messiah’s return (Romans 11:24ff). Israel will have been brought to the place of repentance, and the Times of the Gentiles will have been brought to an end. God is not going to change His mind concerning the reason He called man, then the nations, and then Israel into existence. God is not going to change His mind concerning the reason He brought the Times of the Gentiles to pass. God’s plans and purposes surrounding individuals and nations, occurring during time, will ultimately be realized.

The Infinite God, unlike finite man, does not get in a hurry in matters of this or of any other nature. Nor does God do things as man might seek to do them.

For My thoughts are not your thoughts, nor are your ways My ways, says the LORD.

For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. (Isaiah 55:8-9)

God is often seen taking millennia to bring His plans and purposes to pass. He is seen working with man in general, with Israel and the nations, and with the Church in this manner. God, in this respect, brings matters to pass within His own set times, with one thing clear and certain. God’s plans and purposes — that which He has decreed and revealed in His Word — will ultimately always be brought to pass.

2) THE REMNANT PRESENTLY IN THE LAND

As previously seen, the Jewish people in the world today can be divided into two categories: (a) those in the land, forming the present nation of Israel; and (b) those remaining scattered among the Gentile nations. Only a remnant though has returned to the land, with the majority of the Jews remaining outside the land and scattered among the nations.

But why is there a segment of world Jewry back in the land today? There has been no repentance on Israel’s part, neither the people nor the land has been healed, and man is still living during the Times of the Gentiles.

Is this somehow the beginning of God’s restoration of the Jewish people back to their land, as foretold by the prophets, anticipating their repentance and that seen at the end of the book of Esther? Or, is this something else?

Note a short history of Israel during modern times, bringing the matter somewhat up-to-date in this respect:

The present existing Jewish nation in the Middle East is the end result of a Zionistic movement that had its beginning during modern times through the efforts of Theodor Herzl (and other Jewish leaders) during the closing years of the 19th century. Herzl (1860-1904), who became the first president of the World Zionist Organization in 1897, was a Hungarian-born Jew who would presently be looked upon as the father of modern-day Zionism. Herzl, and other Jewish leaders of his day, opened the door to a renewed Zionism among Jews worldwide, Jews scattered among and persecuted by the Gentiles.

Then, at the beginning of the 20th century, Britain figured prominently in the matter. Britain, throughout the years leading into and during World War I (1914-1918), was sympathetic toward the Zionistic aspirations of the Jewish people. But it was only near the end of World War I that all of this was brought out into the open, with the British government acting on the matter. And a Russian-born Jew, Chaim Weizmann (1874-1952), who had become a British subject prior to the war, figured prominently in that which the British government did in this respect near the end of the war.

Chaim Weizmann, a chemist, had been placed in charge of the Laboratories of British Admiralty during the war. And, as director, he discovered a process for synthesizing acetone, a substance necessary for the manufacture of high explosives — something that helped, in a major way, to bring about an Allied victory in the war.

Weizmann was an ardent Zionist. And the British government, near the end of the war, exercised governmental control over Palestine (though they were not officially given the mandate by the League of Nations until 1922). Thus, the stage was set for that which then occurred.

Weizmann, because of his contribution to the war effort, in a manner of speaking, was in Britain’s debt. And, with Britain both in governmental control of Palestine and looking favorably upon Jewish Zionistic aspirations, Weizmann, through his influence in the British government, brought Zionism to the forefront.

Weizmann was the person largely responsible for Arthur James Balfour (Foreign Secretary in Britain’s government during the war), on Nov. 2, 1917, issuing what later became known as “The Balfour Declaration.” This declaration, in essence, set the course for future actions that the British government took toward Jewish Zionistic aspirations of that day. The declaration read, in part:

“His Majesty’s government view with favor the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object . . . .”

Britain though, seeking to carry matters forward in this respect in the Middle East, immediately ran into the same problem that the Jews have experienced in the land for the past half century. The British government found itself in the middle of and adding fuel to a 4,000-year old conflict between two half brothers. And, seeking to appease both participants in the conflict (Arabs and Jews alike), the British began to issue what were called “White Papers,” sharply limiting Jewish immigration. And the issuance of these papers all but closed the door during the ’20s and ’30s to the Jewish dream of a national homeland in Palestine.

Then in the late ’30s, World War II, with its Holocaust, began to envelope Europe. And, because of that which occurred during these years (1939-1945), with a Zionistic base already well-established in the Middle East, the flood of Zionism among Jews worldwide following World War II was unstoppable. Regardless of the White Papers and continued British control and rule in Palestine, nothing was now going to stop the Jewish people from establishing a national homeland within the boundaries of the land covenanted to Abraham, Isaac, and Jacob.

And the nation in the land today can be traced back to the succeeding events of May 14, 1948, when David Ben-Gurion stood beneath a picture of Theodor Herzl in the Tel Aviv Museum Hall and, shortly before sunset, declared Israel’s independence.

Events beginning with Theodor Herzl and continuing through men such as Chaim Weizmann paved the way and opened the door for that which occurred in Tel Aviv May 14, 1948. And the Jewish frame of mind, worldwide, at the conclusion of World War II was the central driving thrust that brought all that had preceded into reality.

So, again the question: Is the remnant presently in the land today (approaching 5,000,000 strong) somehow the beginning of God’s restoration of the Jewish people back to their land, as foretold by the prophets, anticipating that seen at the end of the book of Esther? Or, is this something else?

To address the issue, note two simple facts: (a) The Times of the Gentiles presently continues, and (b) Israel has yet to be brought to the place of repentance. And, as has previously been shown, an inseparable relationship exists between the two. The reason for the Times of the Gentiles is to bring about Israel’s repentance through the Jewish people being scattered among and persecuted by the Gentiles.

And, in keeping with the preceding, Scripture clearly reveals when God’s purpose for the Times of the Gentiles will be brought to pass — under the reign of Antichrist yet future, at the end of Man’s Day. Only then and not before, will God heal His people, heal their land, and restore His people to their land within a theocracy.

The remnant presently in the land is there as a result of Zionism, which, in this case, is little more than finite man’s efforts to help an infinite God fulfill His plans and purposes — an effort to push God’s plans and purposes ahead of His timetable. Thus, from a Scriptural standpoint, under no stretch of the imagination could this remnant be said to exist in the land in fulfillment of Old Testament prophecies concerning God restoring the nation to its land.

For the latter to be true, God would be violating His own Word — an impossibility. He would be ignoring the purpose behind the past 2,600 years of Jewish history — the scattering of a disobedient people among the Gentiles in order to bring about their repentance. He would be re-gathering a disobedient and unrepentant people back to a desolate land, during the Times of the Gentiles, before His purpose for scattering these people among the Gentiles had been realized (e.g., Isaiah 1:4-15).

Thus, God re-gathering His people in fulfillment of the restoration foretold by the Old Testament prophets is simply not what is presently occurring. According to Scripture, both Israel and the land must first be healed. Only then can the prophesied restoration occur (e.g., Isaiah 1:16-2:5).

In more ways than one, the remnant presently in the land has returned before the time. Not only has this remnant returned before God has completed His purpose for the Times of the Gentiles, but this remnant has returned while Christ is still exercising His high priestly ministry in the heavenly sanctuary. And, according to the type in Numbers 35, the slayer (Israel, in the antitype) cannot return to the land of his possession (the land of Israel, in the antitype) until the death of the high priest (which, in the antitype, could only have to do with the termination of Christ’s present high priestly ministry after the order of Aaron, when He departs the heavenly sanctuary and comes forth as the great King-Priest after the order of Melchizedek).

According to the type in Numbers 35, for Israel to return to the land before the time foreshadowed by the death of the high priest is to place the nation in great danger. It is to place the nation in danger of being slain. And this danger is not only very real but it is about to be realized.

When Antichrist rises to power in the immediate future, he will attempt to slay the slayer. He will break his covenant with Israel, uproot the remnant presently in the land, and attempt to destroy all of the Jews worldwide.

Hitler attempted to bring about a Jew-free Europe, and Antichrist will seek to bring about a Jew-free earth. Failure marked Hitler’s efforts, and failure will mark Antichrist’s efforts (cf. Jeremiah 31:35-37). And, as a nation arose from the ashes of the first Holocaust, so will a nation arise from the ashes of the latter Holocaust, with the latter being the restoration foretold by the prophets.

Thus, to bring matters to pass, a remnant of Jews has been allowed to return to the land near the end of Man’s Day, not as part of the prophesied Old Testament restoration of the Jewish people, but as a Zionistic undertaking that has occurred under God’s sovereign control of all things. God, in His sovereignty, has allowed this remnant to return in order to bring about a conclusion to the outworking of His plans and purposes surrounding the Times of the Gentiles and Israeli repentance.

WHEN THAT DAY ARRIVES

The day of Israel’s prophesied restoration to the land will be following Israel’s repentance, following Christ’s return and the overthrow of Gentile world power, and following the healing of both the people and the land. This is simply what the Old Testament prophets have revealed about the matter, and this is what must be followed.

Further, Israel will be restored to the land in accord with the seven “feasts of the Lord” in Leviticus 23. These festivals form the prophetic calendar of Israel and detail the chronology of events, as they will have to do with Israel, from the time of Christ’s return to the establishment of the Messianic Kingdom (a period, which, according to Daniel 12:11-12, will apparently be seventy-five days in length).

The first festival, the Passover, has to do with Israel’s national conversion after Christ returns and the Jewish people (still scattered among the nations) look upon the One “whom they have pierced” (Zechariah 12:10). The Jewish people, in that day, will look upon the Aleph and the Tau (the first and last letters in the Hebrew alphabet, as Alpha and Omega in the Greek alphabet [cf. Revelation 1:8; 21:6]). These two letters form an untranslated word in the Hebrew text of Zechariah 12:10, which follows and refers back to “Me [Christ]” in the verse.

Israel has slain the Lamb, but the Jewish people have yet to apply the blood. Thus, insofar as Israel is concerned, not a single festival from Leviticus 23 (festivals that must be fulfilled in the order given) has been fulfilled. But, in that coming day, following Christ’s return, these festivals will be fulfilled, beginning with the Passover (during what would appear, from Daniel 12:11-12, to be a seventy-five-day period).

But note within this order where Israel’s restoration is placed. It is seen in events surrounding the fifth festival, the Feast of Trumpets (which follows Israel’s national conversion [fulfilling the first festival], among other events set forth through the intervening three festivals). It will be then, not during the present day, that the fulfillment of verses such as Deuteronomy 30:3; Ezekiel 37:11-14; Matthew 24:31 will occur.

Then, a restored nation, in a restored land, during the Messianic Era, is seen through events surrounding the seventh and last festival — the Feast of Tabernacles. And it is toward this day that the whole of Scripture moves.

1) NEXT UNTO THE KING

Israel in that coming day will be the restored wife of Jehovah, with the theocracy restored to the nation. “God” will be King; and “Israel,” a nation separate and distinct from the Gentile nations (cf. Numbers 23:9; Deuteronomy 7:6), will be queen.

Israel will be placed back in the land covenanted to Abraham, Isaac, and Jacob (a healed nation placed back in a healed land). Israel, in that day, will occupy her proper, God-ordained place at the head of the nations. The Times of the Gentiles will be past, Israel will hold the scepter, and the Gentile nations of the earth will be ruled by and blessed through Israel.

In that day, Israel is going to go forth in the antitype of Joseph’s brethren after his reappearance to and their acceptance of him. Joseph’s brethren, in the type, went forth with the message, “Joseph is yet alive, and he is governor over all the land of Egypt” (Genesis 45:1-4, 9, 26). And Jesus’ brethren, in the antitype, are going to go forth with the same message: “Jesus is yet alive, and He is Governor over all the earth.”

The Jewish people, in that day, will fulfill the one thing that they have yet to fulfill surrounding their calling. They, as Jonah following his being raised from the dead after two days, on the third day, will carry God’s message to the Gentiles. And, as in Jonah’s experience, the Gentiles will hear and take heed (cf. Isaiah 43:1, 10; Jonah 1:17; 2:10-3:10).

2) GREATNESS, ACCEPTANCE, WEALTH, PEACE

The end of the matter is seen in both Esther 8; 10. Esther 8 depicts one facet of Israel’s royal position during the Messianic Era — arrayed in a regal manner (Esther 8:15); and Esther 10 depicts another facet of the matter, with four words used to describe Israel in that coming day — greatness, acceptance, wealth, peace (Esther 10:3 KJV).

The only word that probably needs any comment at all is the word “wealth.” This is the translation of a Hebrew word that has to do with “good,” or a reference to “the welfare of the people.”

Israel in that day will be great (at the head of the nations, rather than as today), the Jewish people will be accepted (the present-day situation will be reversed), the Jewish people will do that which is good (looking out for the welfare of all), and there will be worldwide peace (cf. Luke 1:31-33; 2:13, 14).

And it will be in that day, in accord with Esther 8:17 — “. . . many of the people of the land became Jews, because the fear of the Jews fell upon them” — that the Gentiles are going to recognize the Jew in complete accord with his true identity and calling:

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 8:23).

“Ten” is the number of ordinal completion, pointing to all of the Gentiles, calling attention to that which the future holds for both Israel and the nations (Psalm 122:6; 126:1-6; Isaiah 60:1-22).

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From Egypt to Canaan BOOK

By Arlen L. Chitwood of Lamp Broadcast

Foreword FEC

Ch. 1 Saved for a Purpose

Ch. 2 Two Callings, Two Houses

Ch. 3 Whose House Are We, If . . .

Ch. 4 Companions of Christ, If . . .

Ch. 5 The Sabbath Rest

Ch. 6 The Septenary Arrangement of Scripture

Ch. 7 Let Us Labor Therefore

Ch. 8 Let Us Therefore Come Boldly

Foreword

Something that must be understood in biblical studies is the fact that Old Testament history has been recorded after a particular fashion. Not only does Old Testament history comprise an actual account of that which God wants His people to know concerning events throughout the 4,000 years preceding Christ’s first coming, but this history is also fraught with types and meaning.

Actually, all Old Testament history has been written after this fashion. In the words of Paul to the church in Corinth,

Now all these things happened to them as examples [lit., “for types”] . . . . (1 Corinthians 10:11; cf. 1 Corinthians 10:6)

And though this passage written to the church in Corinth refers more specifically to events during the wilderness journey of the Israelites under Moses, other portions of Scripture make it perfectly clear that this is not the only block of Old Testament history that has been recorded after this fashion.

When Christ dealt with the two disciples on the Emmaus road following His resurrection, He began “at Moses and all the Prophets” and “expounded to them in all the Scriptures the things concerning Himself” (Luke 24:27). All Old Testament Scripture is about Christ, beginning with Genesis 1:1.

Christ is the Word that became flesh. The former is the Living Word in written form; the latter is the living Word manifested in flesh, God, inseparably identified with the Word as well (He would have to be because of the inseparable nature of the trinity), became flesh in the person of His Son (John 1:1-2, 14).

The Old Testament Scriptures, beginning with the opening verse of Genesis, set forth numerous inexhaustible word pictures of the person and work of Christ. And these word pictures are set forth largely within the numerous divinely designed and established types found in all revealed Old Testament history.

God, in this manner, throughout the Old Testament Scriptures, has seen fit to reveal the numerous facets of Christ’s person and work — past, present, and future. This is the way Scripture has been written, and this is the way Scripture must be studied and understood.

This book, From Egypt to Canaan, deals not only with the type extending from Exodus chapter twelve through Joshua but also with the original type in Genesis 1:1-2:3.

The type beginning in Exodus 12 is simply an expansion of the former, adding numerous details. The original type in Genesis was set perfect at the beginning; and the subsequent type beginning in Exodus, designed and established by the same triune God, can only remain in complete accord with the original at every point, in every detail.

The second of the five major warnings in Hebrews, covering Hebrews 3; 4, draws extensively from both types. Hebrews 3 draws its spiritual lessons from the type beginning with Exodus 12; and Hebrews 4 refers back to the original type in Genesis 1; 2 for its spiritual lessons.

And that is, accordingly, the order in which this book, From Egypt to Canaan, deals with the two types. The first part of the book (Exodus 1-4) deals with the latter type, beginning in Exodus; and the last part of the book (Exodus 5-8) deals with the former type, opening the book of Genesis.

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Chapter One

Saved for a Purpose

Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus. (Hebrews 3:1)

A large portion of Old Testament history is taken up with a basic, fundamental type that one must understand in order to properly understand the second and third warnings in the book of Hebrews. This type encompasses the whole of the experiences of the Israelites under Moses, and later under Joshua, and deals with the overall scope of the Christian experience in the antitype — from that past day when the blood of the Paschal Lamb was applied (through faith, by belief) to that future day when Christians will either realize or fail to realize the purpose for their salvation, the goal of their calling.

The type begins in Exodus 12 with the death of the firstborn in Egypt and progresses from that point toward the goal of the Israelites’ calling out of Egypt, to be realized in the land of Canaan — a calling that did not begin to be realized until over forty years later, seen in the book of Joshua.

The Israelites were called out from one land to realize an inheritance as God’s firstborn son in another land. They were called out of Egypt to realize the rights of primogeniture in the land covenanted to Abraham, Isaac, and Jacob.

The antitype follows the type in exact detail. It must, for the former is an exact word picture of the latter. “Egypt” is a type of the world, and the antitype of the death of the paschal lambs and the application of the blood in Exodus 12:1ff is seen in the death of the Passover Lamb and the application of the blood, by faith.

Death and shed blood form the point of beginning. And those applying the blood (Christians) have been called out from this world to realize an inheritance as God’s firstborn son in another land. They have been called out from this earth to realize the rights of primogeniture, not in an earthly land as in the type, but in a heavenly land.

In the type though, numerous Israelites, “because of unbelief” (Hebrews 3:19), were overthrown in the wilderness, short of the goal of their calling. They were overthrown short of their earthly calling, as the Christian can be overthrown short of his heavenly calling.

Hebrews chapter three begins by identifying those addressed through referring to their calling:

Therefore, holy brethren, partakers of the heavenly calling . . . . (Hebrews 3:1a)

The matter that the writer is about to address involves a saved people with a particular calling during the present dispensation (Christians under Christ), and he draws his spiritual lessons from the experiences of another saved people with a particular calling during the previous dispensation (the Israelites under Moses).

That which happened to Israel in the type (in relation to their earthly calling) will also happen to Christians in the antitype (in relation to their heavenly calling). From a biblical perspective, the second and third warnings in the book of Hebrews for Christians can only turn on this thought from the type. And one must give heed to that which God intended in the antitype by reference to the type.

Immediately following an account of the race of the faith in which Christians presently find themselves, ending chapter nine in 1 Corinthians (1 Corinthians 9:24-27), Paul, continuing in chapter ten, calls attention to the experiences of the Israelites under Moses (1 Corinthians 10:1ff). After reiterating a number of experiences of the Israelites following the death of the firstborn in Egypt (1 Corinthians 10:1-5), Paul then states in verse six:

Now these things became our examples . . . [lit., “Now these things happened as types for us”]. (1 Corinthians 10:6)

Also note a similar statement in verse eleven following a reiteration of additional experiences of the Israelites under Moses:

Now all these things happened to them as examples . . . [lit., “Now all these things happened unto them for types”]. (1 Corinthians 10:11)

The word from the Greek text in both instances (translated “examples” and “ensamples” in the KJV) is tupoi and should be translated “types” in the English text. Our English word “type” is derived from this word (tupos in its singular form), and that is the way in which the word should be understood and translated in 1 Corinthians 10:6, 11.

The experiences of the Israelites under Moses form one overall type made up of numerous individual types. God, in His sovereign control of all things, allowed certain things to happen to the Israelites relative to their calling in a past dispensation in order that He could have these things to draw upon to teach Christians deep spiritual truths relative to their calling during the present dispensation.

The opening verses of 1 Corinthians 10 form the Lord’s own commentary on the closing verses of the previous chapter. An individual who does not run the race of the faith after the instructed fashion will fail. He will be rejected for the “prize.” As revealed in 1 Corinthians 9:27, he will find himself “disqualified” (KJV: a “castaway”), which is the translation of a Greek word (adokimos), meaning “disapproved,” “rejected.” He, at the judgment seat of Christ will be disapproved, rejected, for the “prize” (1 Corinthians 9:24), a “crown,” which will prevent the Christian from ascending the throne with Christ in that coming day (1 Corinthians 9:25; cf. Revelation 3:11, 21).

In the verses that immediately follow (1 Corinthians 10:1ff), disapproval of this nature is likened to that which befell an entire generation of Israelites under Moses. God was “not well pleased” with their actions, and “they “were scattered [KJV: “overthrown”] in the wilderness” (1 Corinthians 10:5). They, in the words of 1 Corinthians 9:27, were “disqualified” [“disapproved”] and failed to realize the goal of their calling. And the spiritual lessons drawn from that which happened to these Israelites in the type centers on the thought that the same thing will befall Christians who follow a similar course of action in the antitype. They will be “disapproved,” “rejected,” and will fail to realize the goal of their calling.

THEREFORE

Revelation in the book of Hebrews is progressive. The book begins after a two-fold fashion:

1) By calling attention to Christ as the “heir of all things” and to Christians as those who will inherit as “companions” with Him in that coming day (Hebrews 1:2, 9, 14).

2) By quoting seven Old Testament passages that are Messianic in their scope of fulfillment (Hebrews 1:5-13).

The tone of the book is, thus, set at the very beginning. Revelation in this book surrounds the coming inheritance of Christ and His co-heirs, which will be realized during the Messianic Era.

That which lies in and beyond chapter one has to do with the realization of the rights of the firstborn — rights to one day be exercised by God’s firstborn Son (Jesus) and the firstborn sons (Christians) who will inherit as companions with Him. The great burden of Hebrews is, as set forth in Hebrews 2:10, that of “bringing many sons to glory” with God’s firstborn Son, Jesus. And each of the five major warnings is built around this thought.

Inheriting with God’s Son in that coming day is called, “so great salvation” in the first warning (Hebrews 2:3). It is the greatest thing God could ever design for redeemed man, for it has to do with removing man from this earth and positioning him on the throne in a heavenly realm as a “companion” with God’s Son during that day when the Son comes into a realization of His inheritance. The first warning, along with background material in chapter one and supplementary material following the warning (Hebrews 1:1-14; 2:5-18), establishes the goal of the Christians’ calling.

Then the second warning comes into view and moves progressively forward from the first by showing how Christians are to properly conduct and govern their lives during the present pilgrim journey in order to move from the point of their salvation to the goal of their calling — that is, in order to move from Egypt (the point of their salvation in the present world) to Canaan (the goal of their calling in a heavenly land, wherein the rights of the firstborn will be realized). And the warning has to do with the fact that if Christians don’t so govern their lives during the present time, they, in the antitype, as the Israelites in the type, will forfeit the rights of the firstborn. They, as in the type, will be overthrown short of the goal of their calling.

The second warning begins with the word, “Therefore [KJV: “Wherefore”], calling attention to that which has proceeded. Verses nine through eighteen of the previous chapter are particularly in view, but these verses rest upon preceding verses. Thus, when one arrives at chapter three, at the beginning of the second of the five major warnings in the book, the writer starts out by progressively building upon all which has proceeded.

Each of the warnings actually begins after a similar fashion, though different words are used in the Greek text in each instance. Each begins in the English text with “Therefore” or “Wherefore,” calling attention specifically to that which has preceded (Hebrews 2:1; 3:1; 6:1; 10:19; 12:1). Several of these different words appear quite a few times throughout Hebrews, pointing to the writer continually building his remarks upon that which has preceded (e.g., Hebrews 2:17; 3:7, 10; 4:1, 6, 11, 14, 16; 7:11, 25; 8:3; 9:1, 18, 23; 10:35; 11:12, 16; 12:12, 28; 13:15).

Thus, when studying the book of Hebrews, one must keep several things in mind:

1) There is one central subject, established in the opening chapter.

2) This central subject is developed in the book mainly by reference to the Old Testament Scriptures in a type-antitype arrangement.

3) Revelation surrounding this central subject moves in a progressive fashion throughout the book.

HOLY BRETHREN

Calling attention to that which has proceeded by beginning his remarks with “Therefore,” the writer of Hebrews then addresses those to whom he is writing first of all as “holy brethren.”

The word “holy” in this passage does not have to do with a quality of life, such as purity, but with being “set apart” for a specific purpose. Places and things, as well as people, were called “holy,” using the same word in the Greek text that appears here, the word hagios (cf. Matthew 4:5; Acts 7:33; Ephesians 3:5; 1 Peter 2:5, 9; 2 Peter 1:18).

The writer of this book was a Jew who had believed on the Lord Jesus Christ, becoming a new creation “in Christ” (Psalm 147:19-20; Romans 3:2; Hebrews 2:1, 3).

Positionally, “in Christ,” there is no such thing as a distinction between Jew and Gentile, for neither exists within the new creation to allow for such a distinction (Galatians 3:26-29); but actually, here in this present life, such a distinction exists and is recognized by Scripture.

Paul, who wrote passages such as 2 Corinthians 5:17; Galatians 3:28; Ephesians 2:15, all dealing with the new creation “in Christ,” recognized that “in Christ” he had relinquished his national identity and had become a part of the one new man, in which there is “neither Jew nor Greek [Gentile].” But Paul also recognized that here and now, in the world, an individual from within the one new man is still “a Jew” or “a Gentile.” Paul, following his conversion, referred to himself as “a Hebrew,” “an Israelite,” and “a Jew” (cf. Acts 22:3; Romans 11:1; 2 Corinthians 11:22; Philippians 3:5).

The expression, “holy brethren,” in the light of passages such as Matthew 25:40 and Acts 2:37 could easily have been used by the writer of Hebrews as a reference to Israelites. They constitute a “set apart” people, set apart by God for a particular purpose; and they would have been the writer’s brethren according to the flesh. However, the writer didn’t stop with this expression. He further identified them with words that could not refer to Israelites, but to Christians alone.

The book of Hebrews was written to a group of individuals who were neither Jews nor Jewish Christians. It couldn’t have been written to Jews, for the next words that the writer used nullifies that thought; and it couldn’t have been written to Jewish Christians, for no such group of individuals exists. There are Jews and there are Christians, but there is no such thing in Scripture as individuals who constitute a mixture of the two.

Using the expression “Jewish Christians” is, in effect, saying that within the new creation in Christ some things have been brought over from the old creation in Jacob — a denial that all things become new “in Christ” (2 Corinthians 5:17). Viewing matters after this fashion not only results in a non-biblical outlook upon the “one new man” but also in a building up of that “middle wall of partition” which has been “broken down” (Ephesians 2:14-15).

The book of Hebrews was written to one group of individuals and to one group alone. It was written to Christians, the only group of individuals in existence today who can be identified in connection with a calling from this present world into the heavens.

PARTAKERS OF THE HEAVENLY CALLING

In Old Testament history, Israel was made the repository for both heavenly and earthly promises and blessings. Abraham was called out from Ur of the Chaldees to be the one through whom these promises and blessings would be realized. Within the initial promise to Abraham, given in Ur, God had said, “. . . in you all the families of the earth shall be blessed” (Genesis 12:3b). These blessings were to be realized, not through the person of Abraham alone, but through his seed; and the benefactors of these blessings were to be all of the Gentile nations (Genesis 22:18).

The nations of the earth were to be blessed through the seed of Abraham, and these blessings were to emanate from both heavenly and earthly spheres (Genesis 14:19; 22:17). That is, the descendants of Abraham — through Isaac, Jacob, and Jacob’s twelve sons — were to ultimately reside in both heavenly and earthly places; and the Gentile nations of the earth were to be blessed through Abraham’s descendants as his descendants resided in these two places.

Genesis 14:18-19 provides the first mention of heavenly blessings associated with Abraham and his seed, though such was in view within God’s original promise to Abraham in Ur of the Chaldees, as recorded in Genesis 12:1-3. And this first mention of heavenly promises and blessings appears in a Messianic type.

Melchizedek, one of two central figures forming the Messianic type (Abraham being the other) is also presented in Scripture for the first time in this passage. The type surrounds that day when Christ will come forth in the antitype of Melchizedek, as the great King-Priest in Jerusalem, with bread and wine (cf. Matthew 26:29), and bless Abraham and his descendants — both heavenly and earthly.

Thus, more than one first-mention principle is established in Genesis 14:18-19, and that which is established in this passage remains constant throughout Scripture. Heavenly and earthly blessings, which God has for mankind, reside only in Abraham and his seed (something that never changes in Scripture), and these blessings will be realized during that coming day when Christ, the greater Son of Abraham and David, exercises the Melchizedek priesthood.

(Even preceding the Messianic Era, any blessing realized by the Gentile nations comes to pass only because of God’s dealings with these nations through Israel. This must be recognized as the way matters currently exist, for there can be no blessings apart from Abraham and his seed beyond that point God called Abraham out from Ur of the Chaldees 4,000 years ago.

And there is also a negative side to the matter — blessings withheld and curses bestowed. For the past 4,000 years, in the realm of blessings and curses, God has dealt with the nations of the earth [and also individuals] on one basis alone, given in Genesis 12:3: “I will bless those who bless you, and I will curse him who curses you.”)

Even though Israel was made the repository for both heavenly and earthly promises and blessings, there came a day in history when the Jewish people forfeited the heavenly promises and blessings given to the nation through Abraham, Isaac, and Jacob. Israel though remained the repository for the promises and blessings associated with her earthly calling, allowing no change to occur in Israel’s relationship to the Gentile nations of the earth, in accord with Genesis 12:3.

This forfeiture of heavenly promises and blessings occurred when Christ was on earth the first time. He offered to Israel the “kingdom of the heavens,” and the nation spurned the offer. Not only did the Israelites reject the proffered kingdom, but they also rejected and crucified the One who made the offer.

Immediately prior to the crucifixion of Israel’s Messiah, the kingdom was taken from Israel, in view of that which once belonged to this nation alone being given to an entirely separate and distinct nation, one “bearing the fruits of it” (Matthew 21:33-43). Once this had been done — once the kingdom of the heavens had been taken from Israel — the Jewish people could no longer be the instrument through which blessings would flow from heavenly places during Messiah’s reign. Their earthly status in this respect remained unchanged, but their heavenly status in this same respect was gone forever.

The “nation” destined to bring forth fruit relative to heavenly promises and blessings and eventually occupy heavenly places with Christ could not, under any circumstances, be one of the Gentile nations, for God had laid a principle down in His original call to Abraham. Blessings were to flow through Abraham and his seed alone. And in this respect, apart from the manner in which God had chosen to bring the matter to pass, there could be no blessings.

And those Semitic nations descending from Abraham through Ishmael, the sons of Keturah, or Esau (looked upon in Scripture as “Gentile” nations) could, under no circumstances, be part of the matter. According to Scripture the lineage is restricted to the descendants of Abraham through, Isaac, Jacob, and Jacob’s twelve sons (cf. Genesis 13:15-16; 15:5; 21:12; 26:3-4; 28:12-15).

The nation of Israel had relinquished her right to be the channel through which heavenly promises and blessings would flow out to the Gentile nations; and no Gentile nation on earth could qualify for this right, for not a single one could claim a relationship to Abraham through Isaac and Jacob (including those nations descending from Abraham through Ishmael, the sons of Keturah, or Esau). Thus, only one thing could be done: A new nation, separate and distinct from both Israel and the Gentile nations, but one which was of Abraham’s seed from the correct lineage (through Isaac and Jacob), had to be called into existence.

And this is exactly what God did. He called the one new man “in Christ” into existence — anticipated in Matthew 16:18 — to be the recipient of that which Israel had rejected. Christ is Abraham’s Seed, through Jacob’s son, Judah (Galatians 3:16; Revelation 5:5); and Christians, by their positional standing “in Christ,” are also “Abraham’s seed,” through the proper lineage. And because of this positional standing “in Christ,” Christians can be “heirs according to the promise” (Galatians 3:26, 29; cf. Galatians 3:16, 18).

Christians constitute an entirely new “nation” (1 Peter 2:9-10), identified as “Abraham’s seed.” They are the ones presently afforded the opportunity to bring forth fruit for that portion of the kingdom offered to and taken from Israel. They are the ones now in a position to inherit with Christ in heavenly places, which is why Galatians 3:29 identifies Christians as “heirs according to the promise.”

Consequently, when a person reads, “partakers of the heavenly calling,” in Hebrews 3:1, only one group of individuals on the face of the earth could possibly be in view.

Following Christ’s pronouncement in Matthew 21:43, Christians alone find themselves in a position to bring forth fruit in relation to the kingdom of the heavens, with the prospect of one day realizing the rights of the firstborn as co-heirs with Christ in heavenly places.

(The word “partakers” in Hebrews 3:1 is the same word in the Greek text [metochoi] previously translated “companions [KJV: ‘fellows’]” in Hebrews 1:9. It is also the same word later translated “partakers” in Hebrews 3:14. All three references refer to the same thing — to that day when Christ’s “companions,” His “co-heirs” will occupy their proper position on the throne with Him in heavenly places [cf. Ephesians 1:3, 10-11, 17-21; 2:6-7; 3:9-11].

Thus, those singled out in Hebrews 3:1 are “companions” of the heavenly calling, or, in the light of Ephesians 3:6, they are “fellow heirs” of the heavenly calling.)

CONSIDER … JESUS

Christ’s “companions,” “fellow heirs,” who will one day occupy positions with Him on His throne in a heavenly realm, are exhorted to consider God’s appointed “heir of all things” in a two-fold manner:

1) As Apostle.

2) As High Priest.

Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus. (Hebrews 3:1)

The word “consider” is the translation of a Greek word that means to fix one’s eyes or mind upon, to pay close attention to. And Christians, after this fashion, are to fix their eyes, their thoughts, upon Jesus, with particularly attention given to two facets of His person and work — His past work as “Apostle” and His present work as “High Priest.”

In the first warning, the same individuals were exhorted to keep their attention fixed upon the things that they had heard — things surrounding Christ and His companions during that coming day when the rights of the firstborn will be realized. And now, beginning the second warning, they, at the same time, are exhorted to also center their attention upon things concerning Christ that precede but make possible those things mentioned back in chapter one.

The word translated “profession” in Hebrews 3:1 [KJV] could be better translated “confession.” Christ is “Apostle and High Priest of our confession [not ‘…of our profession’].”

“Profession [‘confession’]” is the translation of homologia in the Greek text, which means “to say the same thing [as another].” This is the same word used in its verb form in 1 John 1:9, translated “confess.” Confession of sins, according to the word used in this verse, is saying or acknowledging the same thing that God says about sins (saying or acknowledging that they are wrong and have no place in one’s life). It is to agree with God concerning sin.

The same thought is in view in Hebrews 3:1 through the use of this word. The thought is that of Christians agreeing with God concerning the record that He has given of His Son in His Word. We are to acknowledge that which God has stated in His Word relative to Jesus as “Apostle and High Priest.”

1) APOSTLE OF OUR CONFESSION

The word “Apostle” signifies one who has been sent on a special or particular mission. Christ was God’s Apostle, sent to this earth on a particular mission almost 2,000 years ago (John 3:34; 12:49; 17:4, 8, 18). He was sent to the Jewish people, who, through birth, were His brethren according to the flesh, to offer to them the kingdom of the heavens. And He was also sent to the Jewish people to die as the Passover Lamb for the sins of the world (the Passover lamb was given to Israel, and only Israel could slay this lamb; thus, only Israel could slay Christ, the Passover Lamb).

Consequently, when considering Christ as God’s Apostle and His work during the time He occupied this office, a rather wide scope of ministry at His first coming could conceivably be in view. Contextually though, this would not be the case. Verses leading into Hebrews 3:1 (cf. Hebrews 1:3; 2:9-10, 14) center on that part of His past work having to do with His sufferings and death on Calvary.

Within the scope of the overall type during the days of Moses and Joshua, this corresponds to that which occurred in Egypt the night of the Passover, recorded in Exodus 12. The Lamb has died, but the blood must be applied. The application of the blood, believing on the Lord Jesus Christ, is the point of beginning.

Apart from this, fallen man, “dead in trespasses and sins,” would forever remain alienated from God’s purpose for bringing him into existence. Apart from this point of beginning, wherein man passes “from death to life,” there could be no new creation “in Christ,” “companions” of the heavenly calling.

Redemption through Christ’s finished work is the foundation upon which everything in the book of Hebrews rests, though this is not the central message of the book. Hebrews deals mainly, not with redemption itself — not with Christ’s work as “Apostle” — but with that which redemption makes possible, the purpose for redemption.

This revealed purpose for redemption provides the central reason why the author, within one portion of Hebrews, where redemption is in view, is careful to state that Christ “took not on Him the nature of angels; but He took on Him the seed of Abraham [KJV]” (Hebrews 2:16). And Christians, by looking back at Christ’s finished work as Apostle, are to ever keep their eyes fixed upon that which lies out ahead as well, that which His finished work makes possible.

Contextually, redemption in this passage (and other related passages in Hebrews) is with a view to bringing man (after he has been redeemed and is no longer alienated from God) into a realization of promises and blessings that can be possessed only by Abraham and his seed, remaining in line with the central teaching of this book.

Christians, with their thoughts fixed upon those things surrounding the “heir of all things” and His “companions” in that coming day when they ascend the throne together (Hebrews 3:1; cf. Hebrews 1:2ff), are to fix their attention upon Christ in a past sense as well. They are to ever keep in mind His finished work on Calvary, which makes everything possible. But they are to view this finished work after the same fashion Christ viewed it.

While undergoing the sufferings surrounding Calvary, Christ had His eyes fixed on “the joy that was set before Him [the day when He and those for whom He was paying redemption’s price would inherit all things together] . . . .” (Hebrews 12:2). And Christians, by looking back at Christ’s finished work as Apostle, are to ever keep their eyes fixed upon that which lies out ahead as well, that which His finished work makes possible.

2) HIGH PRIEST OF OUR CONFESSION

As “Apostle,” Christ died for our sins, providing redemption; and as “High Priest,” He ever lives to make intercession for us. Christ is performing a work today, as in the past; but His work during the present time has nothing to do with redemption. It has to do strictly with a work on behalf of those whom He has already redeemed.

He, as the Old Testament priests who performed a work in the earthly tabernacle on behalf of the Israelites, is presently performing a work in the heavenly tabernacle (after which the earthly was patterned) on behalf of Christians. The former ministry was performed on behalf of a redeemed people called out of Egypt to inherit an earthly land, and the latter ministry is being performed for a redeemed people called out from this earth to inherit a heavenly land.

Priests occupy a representative position between God and man, representing God to man and man to God. Representation of this nature during Moses’ day centered on a sacrificial system in connection with the earthly tabernacle, and during the present time it centers on Christ’s sacrifice in connection with the heavenly tabernacle. Blood from animals was placed on the mercy seat of the earthly tabernacle, but the blood of Christ has been placed on the mercy seat of the heavenly tabernacle (Hebrews 9:1ff).

In the antitype of Aaron, Christ effects a present cleansing for a redeemed people from the defilement brought about by sin, on the basis of blood. Christ’s present ministry is performed strictly on the basis of His shed blood on the mercy seat in heaven, it has to do with the kingdom of priests (the many sons) He is about to bring forth, and it looks out ahead to the coming age.

Christ is performing His present ministry for those whom He has redeemed in order that He might ultimately present the Church to Himself, “not having spot, or wrinkle, or any such thing.” Only through this present cleansing can Christians have a part with Him (as “companions”) in that coming day (John 13:8; Ephesians 5:27).

CONCLUDING REMARKS:

Fixing our attention upon “the Apostle and High Priest of our confession” is fixing our attention upon:

1) The One who performed a work in the past to effect our salvation.

2) The One who performs a work during the present to bring about the purpose for our salvation.

One is inseparably linked to the other when both are looked upon in their correct perspectives, for both center on and have to do with the same thing, the coming Messianic Era.

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Chapter Two

Two Callings, Two Houses

Wherefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our profession, Christ Jesus;

Who was faithful to Him that appointed Him, as Moses also was faithful in all his house.

For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house.

For every house is built by someone, but He who built all things is God. (Hebrews 3:1-4)

The thought in the opening verses of Hebrews chapter three turns on a type-antitype comparison between two houses — the house of Moses and the house of Christ. The former constitutes the type and the latter the antitype. “Moses” was a type of Christ (Deuteronomy 18:15; Acts 3:22; 7:37), and the work that he performed in relation to his house typifies the work that Christ is presently performing in relation to His house. And there must be an exact parallel between the two.

The word “house” is used in Scripture to refer to both a material structure and the inhabitants of or the people associated with that material structure, and the thought sometimes merges from one to the other in the same text.

A dual use of “house” after this fashion is seen in 2 Samuel 7:1ff. David sought to build the Lord a house in which to dwell, seeing that he himself dwelled in “a house of cedar” while the ark (resting within that portion of the tabernacle where God dwelled) was surrounded only by “curtains.” However, God had other thoughts in mind about the matter; and He instructed Nathan to tell David that rather than David building the Lord a house, the Lord would, instead, take David and build a house out of him (2 Samuel 7:4, 11-13).

That which is meant by “house,” thus, merges from the thought of a material structure to that of the people associated with the structure.

When on earth the first time, Christ referred to both the Jewish people and the temple as a “house” (Matthew 10:6; 21:13). The thought in Matthew 23:38 — “See! Your house is left to you desolate [left a ‘desert,’ ‘wilderness,’ ‘waste land’]” — was a reference to both the people and the temple (Matthew 23:39; 24:1-2). The house of Israel was left desolate at the time Christ spoke these words (a reference to their spiritual condition, likened to a desert or waste land, void of water), the temple (along with the city of Jerusalem) was destroyed thirty-seven years later (in 70 A.D.), and the house of Israel has remained desolate since that time.

Antichrist will complete this desolation (beginning in the middle of the Tribulation) by desecrating the rebuilt temple, destroying this temple, destroying the city of Jerusalem, seeking to destroy the Jewish people, and dividing the land presently occupied by the Jews “for gain” (Daniel 9:27; 11:39; Joel 3:2; Matthew 24:15-22; Luke 21:20-24). In this respect, “your house” in Matthew 23:38 could be expanded to include the temple, the city of Jerusalem, the land of Israel, and the people of that land.

The house of Moses likewise has to do with both a material structure and the people associated with that structure. The thought in the opening verses of Hebrews 3 is drawn from Numbers 12. In verse seven of this chapter, the Lord stated concerning Moses that he had been “faithful in all My house.” The immediate context, both preceding and following this verse, has to do with “the tabernacle of the congregation.” Events surrounding the tabernacle furnish the backdrop for the statement concerning Moses’ faithfulness, and there is a shift in the passage from “the tabernacle” to “the congregation” (from a material structure in which the Lord dwelled among His people and in which priestly activity transpired to those who had been separated from Egypt with a view to their becoming “a kingdom of priests” in another land [Exodus 19:6]).

And the thought concerning a tabernacle and the people associated with the tabernacle as both comprising a “house” is the same when it comes to the house of Christ. There is a tabernacle in the heavens, after which the earthly tabernacle was patterned (Exodus 25:40; Hebrews 8:5). Christ is today performing His high priestly ministry on behalf of Christians within that tabernacle, and He is presently building a house out of Christians — those separated from this world with a view to their becoming “kings and priests” in another land (Matthew 16:18; Ephesians 2:19-22; Hebrews 9:11ff; Revelation 5:10; cf. 1 Corinthians 3:16-17; 6:19-20). This is a house separate and distinct from the house of Israel, made up of the new creation “in Christ,” comprising the one new man (2 Corinthians 5:17; Ephesians 2:15).

The warning in Hebrews 3 turns on the thought of the headship of two individuals (Moses and Christ) over two groups of people (Israelites and Christians). There is a tabernacle in each instance (one earthly, the other heavenly [Numbers 12:7; Hebrews 3:1; 10:19-22]); and the warning involves the people associated with both tabernacles (drawn from the experiences of an earthly people in the type [separated from Egypt in order to realize an earthly inheritance in another land], applicable to the experiences of a heavenly people in the antitype [separated from this earth in order to realize a heavenly inheritance in another land]).

(Moses, though of the Levitical line, did not occupy a priestly position following the erection of the tabernacle and the anointing of his brother, Aaron [Exodus 40:14ff]. Rather, this priestly work was carried out by Aaron, after which the present high priestly work of Christ is patterned.

The positions held by Moses and Aaron are combined in the present position held by Christ. And Christ’s high priestly ministry would have to be viewed as an integral part of His present headship over His house, as the ministry of Aaron was an integral part of Moses’ past headship over his house. The two must function together after an inseparable fashion in both type and antitype.)

THE PRIMARY, FUNDAMENTAL TYPE

The Spirit of God moved some forty different men over a period of about fifteen hundred years to record God’s revelation to man after a certain fashion, and Scripture must be interpreted after the fashion in which it was given to man through the Holy Spirit. According to 1 Corinthians 10:6, 11, all recorded Old Testament history is not only an accurate account of past events but this history is also fraught with types and meaning.

Now these things became our examples [Greek: tupoi, “types”; lit., “Now these things happened as types for us”], to the intent that we should not lust after evil things as they also lusted. (1 Corinthians 10:6)

Now all these things happened to them as examples [Greek: tupoi, “types”; lit., “Now all these things happened unto them for types”], and they were written for our admonition, upon whom the ends of the ages have come. (1 Corinthians 10:11)

The Greek word tupos (pl. tupoi), found in 1 Corinthians 10:6, 11, is the word from which we derive our English word “type.” The immediate reference surrounding these verses has to do with the experiences of the Israelites under Moses (and, correspondingly, later under Joshua [cf. Hebrews 3:2-19; 4:1-8]). All these experiences occurred as “types for us.” However, the thought could not be limited to just this one section of Old Testament history — covering about one-fifth of the entire Old Testament. The Spirit of God didn’t move men to write this part of the Old Testament one way and the remainder another. History throughout the other four-fifths could only have been written after the same fashion, which is exactly what internal evidence reveals (cf. Matthew 12:40; Luke 24:26-27; John 3:14-15; Hebrews 11:4ff).

Everything having to do with this earth and man occurred under the sovereign control of the Lord, and all Old Testament history has been recorded to not only provide man with a completely accurate account of certain events in history but also in order that the Lord could, at a later point in time, have these events to draw upon for the express purpose of teaching His people the deep things of God. Revelation of this nature begins in Genesis 1:1 and continues throughout all of Old Testament history.

There’s nothing quite like the study of biblical typology. This is where the true meat of the word is to be found, and anyone ignoring the study of Old Testament history within a typical framework is not only refusing to study the Bible after the fashion in which it was written but is also denying to himself (and, in many cases, to others as well [by those in positions to teach]) great spiritual truths that God has for His people.

Scripture as a whole simply cannot be properly understood apart from viewing the Old Testament types. The book of Hebrews is a good case in point. This book is built around five major warnings, and all five of these warnings draw heavily from Old Testament typology. And the central reason this book has been understood so many different ways over the years is because those studying the book have either ignored or not properly understood the Old Testament types dealt with in the book.

All five warnings draw heavily from what could be called, the primary, fundamental type. This is the type dealt with through five books in the Old Testament — from Exodus 12 through Joshua. The overall type (comprised of many different individual types) involves the numerous experiences of the Israelites under Moses, and later under Joshua, from the point of the appropriation of the blood of the paschal lambs in Egypt to the point of either their overthrow in the wilderness (between Egypt and Canaan) or their entrance into and conquest of the land of Canaan — the land to which they had been called for a revealed purpose, wherein they could realize the rights of the firstborn. And a person simply cannot understand the warnings in Hebrews apart from viewing them within the framework of this section of the Old Testament.

Within this overall type, one will find God’s own source material given to instruct His people concerning how to safely and successfully navigate through the course of life as they move from Egypt to Canaan (that is, how to safely and successfully navigate through the course of life as they move from this world to that heavenly land to which they have been called). And, within this type, one will also find something else. One will find the basis for the warnings in Hebrews concerning that which will occur if Christians don’t follow the Lord’s instructions in this respect.

That is to say, this primary, fundamental type covers the whole of the Christian experience — from the point of salvation to that future time when Christians either realize or fail to realize the goal of their calling. Hebrews provides instructions for Christians (drawing from the type) concerning how to govern their lives so that they can be successful in the race of the faith, ultimately realizing the goal of their calling; and Hebrews also warns Christians (drawing from the type) concerning that which will happen if they fail to so govern their lives.

THE HOUSE OF MOSES

“The house of Moses” was simply the old creation in Jacob (Jacob’s descendants through his twelve sons [Isaiah 43:1]).

Jacob and his family had gone down into Egypt during the days of Joseph, and over a period of four generations, covering slightly more than two hundred years (cf. Genesis 15:13-16; Exodus 12:40-41; Galatians 3:16-17), the descendants of this one family had become a great nation. And it was this nation (comprised of possibly as many as two million people at the time of the Exodus) over which Moses had been placed for the express purpose of leading the people out of the land of Egypt into the land of Canaan.

Israel was (and remains today) God’s firstborn son (Exodus 4:22), and the nation was to be led from Egypt to Canaan in order to realize the rights of the firstborn in the land covenanted to Abraham, Isaac, and Jacob (Exodus 4:23; cf. Exodus 2:23-25; 3:7-8).

Occupying the position of God’s firstborn son in this land, Israel was not only to rule over all the Gentile nations (the kingly aspect of the birthright) but Israel was also to be the channel through which all the Gentile nations would be blessed (the priestly aspect of the birthright).

1) DEATH OF THE FIRSTBORN

The type begins with the death of the firstborn in Egypt as recorded in Exodus 12. The firstborn had to die in Egypt before the nation could realize the rights of the firstborn in the land of Canaan (an individual and national death, brought to pass through the death of the firstborn in the family).

God rejects first things (the earth’s first messiah [Satan], the earth’s first man [Adam], man’s first birth [the natural birth], etc.), and, consequently, the first had to be removed before the second could be established. This is God’s revealed method for carrying out His plans and purposes (Hebrews 10:9).

In this respect, the firstborn in every household throughout all the land of Egypt (Israelite and Egyptian alike) fell under the sentence of death, a death that had to be carried out. And in order to bring about the death of the firstborn, the Lord would pass through the land of Egypt at midnight, on a specified day, and slay all the firstborn throughout the land.

However, the Lord made a distinction between the Israelites and the Egyptians by providing the Israelites with a means of substitutionary death. A lamb, previously taken from the flock, could die in the place of, in the stead of, the firstborn in the family — a vicarious death. And to show that death had already occurred, blood from a slain lamb (“a lamb for a house”) was to be applied to the door posts and lintel of every house in which the firstborn of each family dwelled.

The paschal lambs were to be slain — followed by the application of the blood — on the fourteenth day of the first month of the year “in the evening [‘between the evenings’].” Then, when the Lord passed through the land of Egypt a few hours later, at midnight, He looked for one thing alone. He looked for the blood applied to the door posts and lintel of each and every house.

If the blood was there, the Lord knew that death had already occurred. A lamb from the flock had died in the stead of the firstborn in the family; and, in this respect, in God’s eyes, the matter was viewed as the firstborn in the family having experienced death himself. And since the death of the firstborn had already occurred, the Lord passed over that house. The firstborn had died, and God was satisfied.

But, if there was no blood on the door posts and lintel, then the firstborn himself, apart from a substitute, was slain (for the absence of blood showed that the firstborn had not yet died; death had not yet occurred). The firstborn in the family then experienced death himself, for that which God had previously decreed concerning the firstborn must be carried out. God must be satisfied. The first had to be removed before the second could be established.

Though the firstborn within a family is singled out after a particular fashion, all members of that family, and consequently the nation as a whole — Israel, God’s firstborn son — must be included within the larger scope of the type. All members of the family had a part in taking, slaying, and eating the lamb. The lamb was “for a house,” not just the firstborn in that house (Exodus 12:3-4). And every family in the camp of Israel was to take, slay, and eat a lamb after this fashion. In this respect, all (the entire nation) appropriated the blood, in the same sense that Paul recounts,

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. (1 Corinthians 10:1-4)

This was the point of beginning. The birth of a nation occurred this night in Egypt. There was death, followed by resurrection to life (cf. Hebrews 11:17-19). God set aside the first in order to establish the second. Only by bringing this to pass could God move His people out of Egypt with a view to establishing them in the land of Canaan.

2) THE RED SEA PASSAGE

The Egyptians though could have no part in the matter surrounding a substitutionary death. God set aside the first (an individual death, reflecting on a national death) apart from establishing the second, for there was no second to be established. There was no resurrection to life. The firstborn died apart from a subsequent resurrection; and Pharaoh and his armed forces were then buried in the Red Sea, where they remained.

While at the same time, Moses and those whom he had led through the sea (who had experienced the death of the firstborn via a substitute, with its corresponding subsequent resurrection to life) stood on the eastern banks of the sea. They had walked across on “dry ground,” with the sea forming two walls of water, one on their right and the other on their left. Because of that which had previously occurred in Egypt surrounding the death of the firstborn, the sea (having to do with “death”) had no power over them (cf. Daniel 3:24-28). Israel on the eastern banks, not Egypt beneath the waters of the sea, was God’s recognized firstborn — the nation in line to realize the rights of primogeniture.

The Red Sea lay between Egypt and the wilderness. The Israelites could not enter Canaan directly from Egypt even after the first had been set aside and the second established. They had to first go through the Red Sea, traverse the wilderness, and receive the Magna Charta for the kingdom (God’s rules and regulations governing His people within the theocracy).

God separated His people from Egypt via the Red Sea passage; and once in the wilderness, their thoughts were to be on the land to which they had been called, not upon the land from which they had been separated. Their eyes were to be focused on the goal of their calling, not on surrounding things in the wilderness or on the things back in Egypt (cf. Hebrews 12:1-2).

This though was often not the case. Because of the Israelites’ lengthy prior association with Egypt (dwelling in Egypt and partaking of the things of this land for over two centuries), trouble often developed in the camp of Israel throughout the wilderness journey; and this trouble could always, after some fashion, be traced back to what the people had learned in Egypt and brought out of Egypt into the wilderness with them.

At Mt. Sinai, for example, the Israelites fell into a pagan form of idolatry, desiring “gods” like unto the gods of the Egyptians, gods they had previously worshipped in Egypt (Joshua 24:14). The calf (or ox) was the principle Egyptian god, and Aaron fashioned “a molten calf” for the Israelites while Moses was on the Mount (Exodus 32:1ff).

On another occasion the Israelites grew tired of the manna that God had provided, remembering the fish, melons, and other food that they had previously enjoyed while in Egypt (Numbers 11:4-8). And at Kadesh-Barnea they climaxed their rebellion against the separation that God had established. At Kadesh-Barnea, rather than following the leadership of the Lord and entering the land of Canaan under Moses, they, instead, sought to appoint another leader (in Moses’ place) and return to Egypt (Numbers 14:1-4).

According to 1 Corinthians 10:2, the Israelites were “baptized into Moses in the cloud and in the sea.” The “cloud” was the pillar of a cloud by day and the pillar of fire by night that went before the Israelites — the Shekinah Glory, the visible presence of God among His people (Exodus 13:21-22); and the “sea” was the Red Sea through which the Israelites passed (Exodus 14:22).

“Baptism” is used in Scripture in the sense of identification. Usually there is an element into which the individual is immersed to either bring about or show this identification (Matthew 3:11), but sometimes this is not the case (Matthew 20:22). The baptism of the Israelites “in the cloud and in the sea” showed their identification with the Lord (“in the cloud”) as a people separated from Egypt (“in the sea”). And there was a reason for this identification and corresponding separation, which had to do with their being positioned in the land of Canaan.

They had been buried “by baptism” on the western banks of the sea in Egypt and raised to “walk in newness of life” on the eastern banks in the wilderness (cf. Romans 6:4; Colossians 2:12). The firstborn had died. The first had been set aside and the second established.

There had been a death and subsequent resurrection to life, in which the people were separated from Egypt for a purpose; and, within this new standing, with their eyes fixed on the goal of their calling, God expected His people to govern their lives accordingly.

3) THE WILDERNESS JOURNEY

The Israelites’ march through the wilderness was not directly to the land of Canaan. Rather, through God’s prior command to Moses, the march was first to Mt. Sinai (Exodus 3:12; 19:1-2). God had to first communicate His Word to His people, and this was to be done through Moses at Mt. Sinai.

In the third month after their departure from Egypt, the people of Israel came into the wilderness of Sinai and camped before the Mount. Moses then went up into the Mount to receive the Word of God, and the first thing that God communicated to Moses concerned the Israelites standing before Him.

Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine.

And you shall be to Me a kingdom of priests and a holy nation. These are the words which you shall speak to the children of Israel. (1 Corinthians 10:5-6)

The Israelites were to be “a special treasure,” placed “above all people” as “a kingdom of priests and a holy nation.” This had to do with their standing as God’s firstborn son; and their occupying this position in the land covenanted to Abraham, Isaac, and Jacob was contingent on obedience.

They had to obey the voice of the Lord and keep His covenant (1 Corinthians 10:5). Thus, at Mt. Sinai, the Lord, after singling out and identifying the people who had been brought out of Egypt under Moses, communicated His Word to His people through Moses.

Also at Mt. Sinai, in connection with God’s communication of His Word to His people, instructions for the building of the tabernacle and the manner in which the Levitical priests were to carry out their ministry were revealed to Moses. Subsequently, at Sinai, the tabernacle was constructed and the priesthood established (Exodus 25-40).

Then, immediately after Moses had “finished the work” which God had commanded, the “glory of the LORD filled the tabernacle” (Exodus 40:34); and at this point, a theocratic kingdom came into existence in the camp of Israel.

The people of Israel, in possession of the Word of God (rules and regulations governing them within the theocracy) and the Lord dwelling within the Holy of Holies of the tabernacle in their midst (forming a theocracy), were now in a position to march toward the land of Canaan, occupy that land, and realize the rights of the firstborn in that land.

God’s purpose for calling Abraham out of Ur of the Chaldees five hundred years earlier, and singling out Shem as the only one of Noah’s three sons with a God nine generations preceding Abraham (in Abraham’s lineage), could now begin to be realized.

4) AT KADESH-BARNEA

Several months beyond Israel’s departure from the wilderness of Sinai (Numbers 10:11-12), about one and one-half years beyond the nation’s departure from Egypt, the newly established nation, God’s firstborn son, arrived at the borders of the land of Canaan. The end of an era was at hand. Heretofore the descendants of Abraham had been considered “strangers” in relation to the land of Canaan (Genesis 15:13; 37:1; 47:9; Exodus 6:3-4).

But the sojourn of the seed of Abraham had ended (Exodus 12:40-41), and the descendants of Abraham were now at the very borders of the land — an established nation under God (the only earthly nation that ever has been or ever will be so placed) — ready to enter in and take possession of the land covenanted to Abraham, Isaac, and Jacob.

Moses, as instructed by the Lord, first sent spies into the land to obtain a report concerning the land and its inhabitants. These spies traversed the land, “from the wilderness of Zin to Rehob,” for forty days and nights. And at the end of this time they appeared before Moses, Aaron, and the congregation of Israel to give their report (Numbers 13:1-33).

Their report contained both positive and negative aspects. The land was truly a land flowing with “milk and honey,” but . . . the inhabitants of the land were strong, they dwelled in walled cities, and the sons of Anak (the Nephilim) dwelled in the land (Numbers 14:26-29, 33).

Then, Caleb stilled the people before Moses, and said,

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

Within his and Joshua’s thinking concerning the matter, the strength of the land’s inhabitants was not the issue. Rather, that which God had promised and God’s faithfulness to carry out His promises, through His strength, was the issue with them. They believed God would be well able to complete His dealings with Israel by and through bringing the people of this nation into a realization of their calling (cf. Numbers 14:8), ultimately effecting the fulfillment of Genesis 12:2-3.

The other ten spies though presented an opposing report, saying,

We are not able to go up against the people, for they are stronger than we. . . . (Numbers 13:31-33)

These ten spies led the people of Israel to believe that they would be unable to go up against and conquer the inhabitants of the land. And viewing matters after this fashion, they were in essence saying that God would be unable to complete His dealings with Israel by and through bringing the people comprising this nation into a realization of their calling, resulting in Genesis 12:2-3 remaining unfulfilled.

The people of Israel chose to believe the ten spies with their “evil report,” and it is at this point in Israel’s history that we find a national apostasy, resulting in the nation being overthrown in the wilderness. Because of that which occurred at Kadesh-Barnea, rather than the people overcoming the inhabitants of the land and realizing their calling, the nation was overcome outside the land before ever engaging the enemy in battle.

The entire accountable generation, twenty years old and above, was caused to wander in the wilderness (for another thirty-eight and one-half years) until that entire generation, save Caleb and Joshua, had died. Then, the second generation, under Joshua, was led across the Jordan to enter the land, engage the enemy in battle, and ultimately occupy the land.

THE HOUSE OF CHRIST

That which occurred at Kadesh-Barnea under Moses and that which occurred thirty-eight and one-half years later after the Israelites had crossed the Jordan under Joshua form the two central places from which teachings surrounding the warnings and promises to Christians are drawn in the book of Hebrews.

Everything is identical when dealing with the house of Christ — from the death of the paschal lambs in Egypt to the overthrow of an entire generation (save Caleb and Joshua) following events surrounding the Israelites at Kadesh-Barnea under Moses, or to the subsequent entrance of the second generation into the land under Joshua.

Accordingly, the first matter that must be considered in the antitype is the death of the firstborn. The firstborn is under the sentence of death and must die; and, as in Moses’ day, a substitute has been provided. “Christ, our Passover, was sacrificed for us” (1 Corinthians 5:7). His blood has been shed — blood that must be applied. And this is accomplished through faith in the One who shed His blood (John 3:16), effecting a passage “from death to life” (John 5:24; Ephesians 2:1, 5).

(There is also a “national” aspect to the death of the firstborn, as in Israel’s case. Collectively, Christians presently comprise “a holy nation” [1 Peter 2:9], which will, during the coming age, comprise a third firstborn Son [along with Israel and Christ (Hebrews 12:23)]. And, exactly as was the case with both Israel and Christ, the firstborn must die, with a view to resurrection and life, with the latter shown in the antitype of the Red Sea passage of the Israelites under Moses.)

The Red Sea passage under Moses showed that the firstborn had died. Then, beyond showing that the firstborn had died, the Red Sea passage showed that there had been a separation from the world, and the Israelites had been raised on the eastern banks of the Sea to “walk in newness of life.”

In the antitype, all of these different things are shown through the act of baptism, occurring following the death of the firstborn, following the individual passing “from death to life.” The individual, through baptism, is identified with Christ in His death, burial, and resurrection, raised to “walk in newness of life” (Romans 6:3-5; Colossians 2:12).

Then comes that which is foreshadowed by the wilderness journey, wherein the person receives the Word of God and, through this Word, moves from immaturity to maturity in the things of God, with a view to entrance into the land whereunto he has been called. He cannot move from Egypt directly into this land, for he must first be properly equipped to engage and overcome the enemy occupying the land. And becoming equipped after this fashion occurs in the wilderness.

The individual must first be trained in spiritual matters over a period of time. Then, and only then, can he be in a position to move forward into the land, engage the enemy, and overcome the enemy (the different Gentile nations infiltrated by the Nephilim in the land of Canaan in the type, and Satan and his angels in that heavenly land in the antitype [cf. Numbers 13:28-33; Ephesians 6:11ff]).

But, as it is in the type, so it is in the antitype. Most (apparent from the type) will be overthrown in the wilderness. They will be overthrown on the right side of the blood — eternally saved — but short of the goal of their calling. They will have failed to follow the Lord’s leadership during the wilderness journey or relative to entering the land to which they had been called. Rather than overcoming the enemy in the land, they will have been overcome, most before ever engaging the enemy in combat. And, as a consequence, in that coming day they will be denied positions with Christ in the land, within the theocracy.

And also, as it is in the type, a smaller group will realize the goal of their calling. They will have possessed “another spirit,” “followed” the Lord, and will ultimately “possess” the land (Numbers 13:30; 14:24). Properly equipped for battle, they will have moved into the land and overcome the enemy. These are the ones who will occupy positions in the land, within the theocracy, as co-heirs with Christ.

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Chapter Three

Whose House Are We, If . . . .

Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus,

who was faithful to Him who appointed Him, as Moses also was faithful in all His house.

For this One has been counted worthy of more glory than Moses, inasmuch as He who built the house has more honor than the house.

For every house is built by someone, but He who built all things is God.

And Moses indeed was faithful in all His house as a servant, for a testimony of those things that would be spoken afterward,

but Christ as a Son over His own house, whose house we are if we hold fast the confidence and the rejoicing of the hope firm to the end. (Hebrews 3:1-6)

Teachings surrounding the house of Christ are drawn from those surrounding the house of Moses. The latter constitutes the type and the former the antitype. And the antitype must be in complete accord with the type in every respect — from the death of the firstborn in Egypt (Exodus 12) to either the overthrow of an entire generation in the wilderness (save Caleb and Joshua) or the entrance of the second generation into the land of Canaan (Numbers 14:29ff; Joshua 1:1ff).

The house of Moses is spoken of as consisting of all who came out of Egypt under Moses’ leadership (cf. Numbers 12:7; Hebrews 3:5). All comprising this house 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. . . .

But with most of them God was not well pleased, for their bodies were scattered in the wilderness. (1 Corinthians 10:1-5)

Those overthrown in the wilderness were cut off from the house of Moses. They fell as excommunicated pilgrims — on the right side of the blood, but on the wrong side of the goal of their calling.

Then, immediately following these words reiterating the experiences of the Israelites in 1 Corinthians 10:1-5, the Spirit of God moved the Apostle Paul to write,

Now these things became our examples [lit., ‘Now these things happened as types for us’] . . . . (1 Corinthians 10:6; cf. 1 Corinthians 10:11)

“Israel,” under the leadership of Moses, forms the type; and “the Church,” under the leadership of Christ, forms the antitype. The matter could not be worded in a plainer and more understandable manner.

With these things in mind, it is also clear that if the house of Moses consisted of all who came out of Egypt under his leadership, then the house of Christ must consist of all who have been separated from this world under His leadership. That is, if the house of Moses consisted of all Israelites, the house of Christ must consist of all Christians. And such is exactly the case, for there must be this parallel between the type and the antitype.

But, with this in mind, note that Hebrews 3:6 speaks of the house of Christ in a more limited sense than consisting of all Christians. This verse places a condition on Christians being members of Christ’s house: . . . whose house we [Christians] are if . . . .

(The preceding is somewhat like the way in which the word “Church” [Greek: ekklesia, meaning “called out”] is used in the New Testament. In Revelation 2; 3, the word is used of all Christians [called out of the world]; but in Hebrews 12:23, the word is used in a more restrictive sense. It is used in this verse pertaining to those who, following the adoption, will comprise God’s firstborn son [synonymous with the bride, called out of the body, subsequent to a calling out of the world].)

And the reason Hebrews 3:6 speaks of the house of Christ in a more limited sense is because this verse looks ahead to a time spoken of as “the end,” which could only be the end of the Christians’ present pilgrim journey.

In the type, many coming out of Egypt (with all comprising Moses’ house at that time) did not comprise his house at the end of their pilgrim journey. An entire generation of Israelites was overthrown in the wilderness, cut off from Moses’ house, prior to the nation entering the land under Joshua and realizing the rights of the firstborn in that land.

The Israelites being cut off from the house of Moses had nothing to do with the previous death of the firstborn that had occurred in Egypt. The firstborn had died, God was satisfied, and that was the end of the matter. But being subsequently cut off from the house of Moses had everything to do with entrance into the land of Canaan. Those cut off from Moses’ house fell as excommunicated pilgrims in the wilderness, on the right side of the blood (eternally saved) but on the wrong side of the goal of their calling (outside the land of Canaan).

And the matter will be exactly the same for those comprising the house of Christ in the antitype. In both instances, individuals (Israelites, Christians) were/will be cut off from their respective houses (house of Moses, house of Christ) under their respective Heads (Moses, Christ).

As in the type, a cutting off from the house of Christ can have nothing to do with the death of the firstborn. Christ — the Passover Lamb, the antitype of the paschal lambs slain in Exodus 12 — has “died for our sins . . . .” (1 Corinthians 5:7; 15:3-4). And any person applying the blood (by believing on the Lord Jesus Christ) is eternally secure, simply because God is satisfied with the finished work of His Son at Calvary. Nothing can ever nullify that which occurred at the point of belief (Romans 8:38-39), for it is based entirely on Christ’s finished work.

But the person applying the blood can be cut off from the house of Christ in the antitype just as those who were cut off from the house of Moses. He can fall as an excommunicated pilgrim in the wilderness, on the right side of the blood (eternally saved) but on the wrong side of the goal of his calling (outside the land to which he was called).

In order to be a member of Christ’s house in that coming day, one must, according to Hebrews 3:6, “hold fast the confidence and the rejoicing of the hope firm to the end.” And the spiritual lesson concerning exactly what is meant by this statement must be drawn from the type.

HOLDING FAST

The Greek word translated “hold fast” (katecho) in Hebrews 3:6 refers, contextually, to keeping something constantly in mind or in one’s possession as that person presses toward the goal out ahead. This word is used two other places in the book of Hebrews — once again in the second warning (Hebrews 3:14), and once more in the fourth warning (Hebrews 10:23). In each instance the thought is the same, though different facets of the overall subject matter are in view.

The word katecho is used in nautical circles in the sense of “holding one’s course straight.” Luke, in Acts 27:40, used the word relative to the crew of a ship holding the ship on a straight course in a storm. The crew discovered a bay along the shore of an island, which they later found to be the island of Malta; and they sought to ground the ship in the bay near the shore in order to escape the stormy sea. Thus, they held the ship on a straight course headed for the bay and the shore.

The backdrop to Hebrews 3:6 is the journey of the Israelites from Egypt to Canaan under Moses (Hebrews 3:2-5, 7ff). The Israelites had been removed from Egypt for a revealed purpose, which had to do with an inheritance in another land, the land of Canaan. And as they moved from Egypt to Canaan, they were to keep their eyes fixed on the goal of their calling, which was to be realized in the land of Canaan out ahead, not in the land of Egypt behind them.

And with Christians in the antitype under Christ, the thought is the same. Christians have been separated from this world for a revealed purpose, which has to do with an inheritance in another land, a heavenly land. And as they move from this world toward that land, they are to keep their eyes fixed on the goal of their calling, which is to be realized in that heavenly land out ahead, not in the world behind them (note the position that the “world” is to always occupy in relation to all Christian activity when viewed from the perspective of the type).

This overall thought is expressed many different times in various ways throughout Scripture. The end result of “holding fast” though, no matter how it is expressed, is always the same — ultimately occupying a position as co-heir with Christ in the kingdom, realizing the rights of the firstborn therein.

In Matthew 22:2-14, for example, in the parable of the marriage festival, the matter is approached from a different perspective. In this parable, proper attire was required for admittance to the festivities surrounding a royal wedding. A wedding garment was required, and only those clothed in this garment were allowed inside the banquet hall.

But, despite this requirement, a man sought to attend the festivities improperly clothed. He was not wearing the required attire. And the King coming in and seeing this man questioned him concerning why he had sought to attend the festivities apart from being properly clothed.

The manner in which the question is worded in the Greek text shows that the man knew he was supposed to be clothed in a wedding garment but had willfully refused to provide himself with one. The King then instructed His servants to bind the man “hand and foot” and cast him into the darkness outside.

The wedding garment, according to Revelation 19:7-8, is made up of “the righteous acts of the saints” (NKJV). That is, the wedding garment is constructed of works emanating out of faithfulness (James 2:14-26) — the faithfulness of household servants in the house of Christ as He leads them from this world to that heavenly land.

A Christian under the headship of Christ must exercise faithfulness in seeing that nothing during the present time interferes with his one day attaining the goal set before him. His every move in life must be in only one direction; he must move toward that heavenly land wherein Christians will realize the rights of the firstborn. And faithfulness after this fashion will result in the type of works that form the wedding garment.

This same thing is illustrated after another fashion in the parable of the Householder and His servant in Matthew 24:45-51 (cf. Luke 12:42-46). In this parable, faithfulness is shown by providing other servants in the house with “food (KJV: meat) in due season” (Matthew 24:45), and unfaithfulness is shown through refusing to provide this food/meat (Matthew 24:48).

The word for “food” (“meat”) in Scripture, as distinguished from “milk,” has a peculiar reference to those things pertaining to the Lord’s return and the coming kingdom. For example, in Hebrews 5:11-14, it has to do with Christ exercising the Melchizedek priesthood, a combined ministry as both Priest and King, reserved for the coming age. And that which is meant by giving “food (meat) in due season” in the parable of the Householder and His servant is shown by everything in the parable revolving around the Lord’s return, with either reward or chastisement (with the kingdom in view) awaiting household servants.

Then, in the parables of the talents and the pounds (Matthew 25:14-30; Luke 19:11-27) the basic picture is again the same — faithfulness in the Lord’s house during the present time, with a view to one day occupying a position as co-heir with Christ in His kingdom.

In these companion parables, the Householder has gone “into a far country [heaven, into His Father’s presence] to receive for Himself a kingdom [from His Father], and to return [back to earth]” (Daniel 7:13-14; Matthew 25:14, 19; Luke 19:12, 15). During the time of the Householder’s absence — between the time of His departure to receive the kingdom and His return after receiving the kingdom — He has left His household business in charge of His servants. Those servants acting after a responsible fashion to the charge left to them will be rewarded upon the Householder’s return, but those servants acting after an irresponsible fashion to this charge will suffer loss at this time (Matthew 25:20ff; Luke 19:16ff).

There will be “a just recompense of reward” (KJV) for all servants when the Householder returns (Hebrews 2:2; 11:26). That is, each servant will receive exactly what he deserves, “according to what he has done, whether good or bad” (2 Corinthians 5:10). Judgment will be based solely on the actions of servants relative to the charge left them by their Lord. They will be judged on the basis of whether they acted responsibly or irresponsibly, and each servant will, accordingly, be justly recompensed.

The goal is dwelling in that heavenly land as a co-heir with Christ in the kingdom that He has gone away to receive. From a biblical standpoint, this is the goal toward which everything in the Christian life must move; and being rewarded for faithfulness or suffering loss for unfaithfulness has to do with the manner in which a servant in the house governs the course of his life as he moves toward this goal.

Accordingly, holding fast in Hebrews 3:6 is responsible action on the part of household servants as they exhibit faithfulness to their household duties during the time of the Householder’s absence. Having so governed their lives, they will have acted after a fashion that will result in a commendation by their Lord. They, individually, will be told,

Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord. (Matthew 25:21, 23; Luke 19:17-19)

But the opposite will be true for unfaithful servants, those refusing to act after a responsible fashion during the time of the Householder’s absence. They will not only be rebuked upon the Householder’s return but they will suffer loss; and, accordingly, they will occupy no position of honor and glory with Christ in His kingdom (Matthew 25:24-30; Luke 19:20-26).

Unfaithful servants in that day will hear their Lord say,

You wicked and lazy servant . . . . (Matthew 25:26ff)

And that which will await unfaithful servants in that coming day is clearly revealed:

And cast the unprofitable servant into the outer darkness. There will be weeping and gnashing of teeth [an Eastern expression showing deep grief]. (Matthew 25:30)

Introducing the last of the five major warnings in Hebrews (Hebrews 12:1-2) — which specifically warns household servants about the possibility that they can, as Esau, forfeit their birthrights (Hebrews 12:16-17) — the servants are pictured as being in a race during the time of the Householder’s absence. And they are to run the race after a certain revealed fashion.

They are to run the race with “patience [‘patient endurance’] . . . Looking to Jesus . . . .”

This is a race set over a lengthy course, covering a long period of time; and the runner is to pace himself after a fashion that will allow him to successfully complete the race.

And, during the entire course of the race, he is to focus his attention only in one direction — upon the One who has gone away “to receive for himself a kingdom, and to return.”

The literal Greek rendering is “Looking from to Jesus . . . .” He is to look from all surrounding things — things which could distract him in the race — as he fixes his eyes on “the author and finisher of our [‘the’] faith,” looking out ahead toward the goal.

The thought was expressed by Christ after another fashion in Luke 9:62. In this section of Scripture, Jesus said,

No one, having put his hand to the plow, and looking back, is fit for the kingdom of God.

One’s attention is to always be focused on the goal out ahead. We’re not to look back to Egypt; nor are we to allow our attention to drift onto surrounding things in the wilderness. Rather, our attention is to be focused in one direction alone — on the land to which we have been called.

One’s attention is to be focused on one Person alone — on the One who will rule as “King of kings, and Lord of lords” in that land; and it is to be focused on one goal alone — on that of one day being accorded the privilege of ascending the throne with the “King of kings, and Lord of lords” when He rules from the heavens over the earth for 1,000 years.

(For additional information on the preceding, refer to the author’s book, in this site, Run to Win BOOK.)

THE CONFIDENCE AND REJOICING OF THE HOPE

According to the text, that which we are to “hold fast” under the headship of Christ, in the antitype of the Israelites under the headship of Moses, is “the confidence and the rejoicing of the hope.”

The Israelites under Moses, after having passed through the experience of the death of the firstborn (a substitutionary death, effected through the death of the paschal lambs), had been “baptized into Moses in the cloud and in the sea” (1 Corinthians 10:2). They had been buried on the western banks of the Red Sea in Egypt and raised to “walk in newness of life” on the eastern banks in the wilderness (cf. Romans 6:4; Colossians 2:12). And the Israelites had a hope set before them, which centered on the land of Canaan out ahead, not around the land of Egypt which they had left and from which they had forever been separated.

And exactly the same thing can be said relative to Christians under Christ. Christians have passed through the experience of the death of the firstborn in this world (a substitutionary death, effected through the death of the Passover Lamb), and the next thing that is to occur is the immersion of the individual in the waters of baptism, typified by the Israelites passing through the Red Sea. The Christian is to be buried “by baptism” and raised to “walk in newness of life,” and the only way to fully understand exactly what is involved is to view the matter from the perspective of the type.

The Christian has been separated from this world (buried on the western banks of the Red Sea in Egypt) and raised in resurrection to life (the first [birth] has been set aside and the second [birth] established) in an entirely new realm (on the eastern banks of the Red Sea in the wilderness). The person in this new realm has a hope set before him, which centers around a heavenly land (typified by the earthly land of Canaan, wherein the Israelites’ hope lay), not around the world that he has left and from which he has forever been separated (typified by the Israelites’ separation from Egypt).

There is no difference whatsoever in the manner in which the Israelites under Moses were to view their earthly calling and the manner in which Christians under Christ are to presently view their heavenly calling. The Israelites under Moses and Christians under Christ possessed/possess a hope, and they were/are to view this hope, as expressed in Hebrews 3:6, with confidence and rejoicing. Problems developed in the house of Moses when the Israelites refused to view their hope after this fashion, and problems presently develop in the house of Christ when Christians refuse to view their hope after the same fashion.

(Note several things in passing relative to the death of the firstborn and baptism.

“Baptism” portrays a burial, followed by resurrection [Romans 6:4]; and only the dead are to be buried, to subsequently be raised. This sets forth two undeniable truths:

1) The experience surrounding the death of the firstborn in Exodus 12 must be looked upon as having to do with exactly the same people who passed through the Red Sea in Exodus 14.

2) Baptism [Exodus 14] must be looked upon as a separate, subsequent experience to that of the death of the firstborn [Exodus 12].

The entire house of Moses — all of the Israelites — passed through the Red Sea [1 Corinthians 10:2]. Therefore, it is clear that the previous death of the firstborn had to do with the whole house of Israel, not with just one member of a family. If the death of the firstborn did not have to do with the entire nation, then the entire nation could not be included in the Red Sea passage. The simple truth of the matter is that the blood in Exodus 12 was shed and applied for God’s firstborn son, the nation itself [Exodus 4:22], though this was expressed after an individual fashion by the slaying of numerous lambs in Israel — “a lamb for a house,” with the firstborn of that household specifically in view [Exodus 12:3].

Then it should be noted that baptism, according to the type, has nothing whatsoever to do with one’s salvation experience. Salvation occurs within the scope of that seen in Exodus 12, not that seen in Exodus 14. Salvation is contingent entirely upon applying the blood of the Passover Lamb, not upon any subsequent experience, whether it be baptism, works, etc. Baptism is to immediately follow one’s salvation experience, depicting the same thing as seen in the Israelites’ passage through the Red Sea; but, according to the type, it can have nothing whatsoever to do with one’s salvation.)

1) The Hope

According to 1 Peter 3:15, Christians are to be “ready to give a defense (KJV: ‘answer’) 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” will live 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 appearing 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 our souls — that Christians are to always be ready to discuss with anyone who asks “for a reason of the hope that is in you.”

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 exercising faith acting accordingly. Hebrews chapter eleven is the great chapter on faith in relation to the saving of the soul (Hebrews 10:35-39), 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 chapter twelve, 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 runners may be called upon to sprint in the race at times). And Christians are to properly pace themselves so that they will be able to victoriously complete the race.

The inheritance lying out ahead is the object of our 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 inheriting the promises.

Hebrews 10:23-25 presents a companion thought. In verse twenty-three Christians are told,

Let us hold fast the confession of our hope without wavering . . . . (Hebrews 10:23a)

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 talk about 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 the Christians’ hope will be realized]” (Hebrews 10:24-25).

This is the “blessed hope” in Titus 2:13, which is to be a purifying hope as Christians are exhorted to “live soberly, righteously, and godly in the present age” (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 the great God and our Savior Jesus Christ” (Titus 2:13), a glory that will not be revealed until Christ returns at the end of the Tribulation. And this “hope” has to do with the thought of Christians having a part in Christ’s future glory.

Actually, the book of Titus is built around this whole overall teaching.

(Compare. Titus 1:1-2; 3:7 [translate “eternal life” as “life for the age.” See the author’s book, Salvation of the Soul, pp. 82-86, or in this site, Salvation of the Soul BOOK, beginning with A Present, Living Hope].

Also, the manner in which the Greek text is structured in Titus 2:13, “the blessed hope” and “the appearing of the glory . . . .” are the same thing, with the latter forming a further description of the former.

This same construction is also seen in the remainder of the verse: “. . . the great God and our Savior Jesus Christ.” The phrase “our Savior Jesus Christ” is the same as, further describing, “the great God.”)

2) With Confidence and Rejoicing

Christians are to hold fast the hope set before them after a revealed two-fold 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 “walked no more openly among the Jews” (John 11:54). And it was because of this same rejection that Jesus had previously begun to teach through the use of parables (Matthew 13:10-15).

Parresia is also used in the New Testament a number of times in the sense of being “bold or courageous” about matters. Peter and John, standing before Annas the high priest, and others, exhibited “boldness” as Peter spoke; and those hearing Peter “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 I may open my mouth boldly to make known the mystery of the gospel” (Acts 6:19).

(Note that the thought of “openness” or “plainness” would also have to be included within the idea conveyed by “boldness” in the preceding passages [cf. 2 Corinthians 3:12; 7:4; see also Philippians 1:20; 1 Timothy 3:13; Hebrews 4:16].)

Then the word kauchema (translated “rejoicing”), or the verb form of this word (kauchaomai), is also used a number of different times in the New Testament. The word is translated three different ways in the KJV — “boast,” “glory [used in the sense of ‘boast’ or ‘pride’],” and “rejoice” (cf. Romans 2:23; 4:2; 5:2; 2 Corinthians 1:14; 5:12; 9:3).

The thought of “rejoicing” (as in Hebrews 3:6; cf. Philippians 1:26; 2:16), rather than being derived from the meaning of kauchema, appears to be derived more from the result of what this word means. That is, kauchema means “to take pride in something,” resulting in the person having “something to boast about”; and “rejoicing” would emanate out of the person being placed in this position.

Thus, when a Christian is told to be “ready to give a defense (KJV: ‘answer’) 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 that which Scripture calls, “so great salvation” (Hebrews 2:3), which is the greatest thing God has ever designed for redeemed man.

And this is what a Christian is to be open and plain about. He is to tell it exactly like it is, regardless of what others may say or think. And he is to be bold and courageous as he tells it like it is, knowing that he has something of incalculable value, something he 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. They were 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.

(Note, in the preceding respect, the difference between the first-century Church at the time Hebrews was written and the Laodicean church of today, almost twenty centuries later.

Christians comprising the first-century Church possessed a hope, which was known and understood by individuals throughout the churches. And these Christians met together to encourage and exhort one another concerning this hope.

Christians in the churches today still have this same hope set before them, but how many of them even know this? How many of them have any understanding at all of this hope? How many Christians in churches today meet together to encourage and exhort one another concerning this hope?

In the light of existing conditions — after almost twenty centuries of the working of the leaven that the woman placed in the three measures of meal in Matthew 13:33 — the question is self-answering.)

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Chapter Four

Companions of Christ, If . . .

Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God;

but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin.

For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end,

while it is said: “Today, if you will hear His voice, do not harden your hearts as in the rebellion.”

For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses?

Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness?

And to whom did He swear that they would not enter His rest, but to those who did not obey?

So we see that they could not enter in because of unbelief. (Hebrews 3:12-19)

The Israelites departing Egypt under Moses had been called out of one land in order to serve God in a particular capacity in another land. They had been removed from Egypt in order to realize the rights of the firstborn in the land of Canaan (Exodus 3:7-8; 4:22-23).

They were to enter this land under Moses, overthrow the inhabitants by/through God’s power, and not only rule over all the Gentile nations but be the channel through which God would bless these same nations (as Israel realized kingly and priestly aspects of the birthright).

The Israelites were to be “a special treasure” to the Lord, placed “above all people [all the Gentile nations]” as “a kingdom of priests and a holy nation” (Exodus 19:5-6; cf. Numbers 13:26-30; Joshua 3:10; 1 Samuel 17:47).

Israel though, at Kadesh-Barnea, refused to enter into the land, overthrow the inhabitants, and occupy the position for which the nation had been called. At Kadesh-Barnea the nation fell away; and, resultantly, during the next thirty-eight and one-half years, God overthrew an entire generation of individuals — all who were twenty years old and above — save Caleb and Joshua (Numbers 14:22-24, 29-34).

The direction that Israel took at Kadesh-Barnea is looked upon in Scripture as apostasy on the part of the nation. The Greek word for “apostasy [aphistemi, the verb form of the word apostasia, from which we derive our English word, ‘apostasy’]” is used in Hebrews 3:12 in a passage warning Christians (in the antitype) to not let the same thing happen to them that happened to Israel (in the type).

Also, in the book of Jude, a book dealing centrally with apostasy, Israel’s actions at Kadesh-Barnea form the first example that the writer gives to illustrate the subject matter at hand (Jude 1:5).

The word aphistemi in Hebrews 3:12, translated “departing,” has to do with removing oneself from a previously occupied position. This thought is easy to see from a breakdown of the noun form of this same word, the word apostasia. Apostasia is a compound word, comprised of apo (meaning “from”) and stasis (meaning “to stand”). Thus, the word simply means “to stand away from,” i.e., to occupy a different position than previously occupied.

The Israelites under Moses form one of the best examples of true apostasy to be found anyplace in Scripture.

These Israelites, preceding the events at Kadesh-Barnea, believed that under God they could enter the land of Canaan, overthrow the enemy, and occupy the position for which they had been called.

However, at Kadesh-Barnea, after hearing the report of the spies concerning the strength of the inhabitants of the land and the evil report of ten spies concerning the inability of the Israelites to successfully go up against these people, the people of Israel changed their minds. They ceased believing that they could enter the land and be victorious over the land’s inhabitants, and their thoughts shifted away from the land set before them back to the land that they had left.

Resultantly, they rejected the leadership of Moses, sought to appoint a new leader, and return to Egypt (Numbers 13:26-14:4). By this act they removed themselves from — they “stood away from” — the position relative to Moses and the land of Canaan that they had previously occupied.

Apostasy on Israel’s part had nothing to do with the death of the firstborn in Egypt or with the Red Sea passage. These were past, completed matters that could never again be brought up within the scope of God’s dealings with His people.

The firstborn had died in Egypt, burial in the Sea had occurred, and there had been a resurrection to walk in newness of life on the eastern banks of the Sea, outside Egypt. And within the scope of this resurrection to walk in newness of life, one central thing was in view — a realization of the nation’s calling as God’s firstborn son within the land covenanted to Abraham, Isaac, and Jacob.

Apostasy on Israel’s part had to do strictly with the Israelites’ refusal to enter the land and occupy the position for which they had been called. It had to do solely with that which lay beyond the death of the firstborn and the Red Sea passage.

And their resulting overthrow in the wilderness likewise had to do with the same thing. They were overthrown on the eastern side of the Red Sea, on the right side of the blood; but they were overthrown on the wrong side of the goal of their calling. They were overthrown short of entering the land and realizing the reason that they had been removed from Egypt.

BEWARE, BRETHREN

The spiritual lessons for Christians under Christ in Hebrews 3; 4 are drawn, in their entirety, from that which happened to the Israelites under Moses, and later under Joshua. The historical account during a past dispensation forms the type, and that which is happening in Christendom during the present dispensation forms the antitype. And the antitype must follow the type in exact detail.

Those Christians who follow a similar path to that taken by the Israelites who believed the “evil report” of the ten spies relative to the land to which they had been called (an earthly land), will, as these Israelites, be denied entrance into the land to which they have been called (a heavenly land). Such Christians will, as the Israelites under Moses, be overthrown short of this goal.

On the other hand though, those Christians following the path that the remaining two spies took relative to their calling will, as Caleb and Joshua, be allowed to enter the land. Christians exhibiting this type of attitude, governing their lives accordingly, will one day realize the goal of their calling.

This is the heart of the warning, and the whole matter is really as simple as it sounds if one has eyes to see that which the Lord has outlined in His Word.

Do you, as one called out and separated from this world for a purpose, want to realize that purpose? Do you want to be a Caleb or a Joshua and one day enter the land to which you have been called?

Or, on the other hand, are you content to go along with the status quo? Does your interest lie in a realm other than the land in which you have been called to realize an inheritance, which could only be understood, after some fashion, as an interest in the things back in Egypt, the things of this present world?

The vast majority of Christians, like the vast majority of Israelites, fall within the scope of the latter group. For one reason or another, their interest is not centered on that heavenly land set before them, wherein the rights of the firstborn will be realized.

And there is really no middle ground in the matter. In the words of Christ Himself,

“He who is not with Me is against Me, and he who does not gather with Me scatters abroad” (Matthew 12:30).

Most Christians today though haven’t even heard the message. They don’t know that they have been called to one day occupy positions as co-heirs with the King of kings in a heavenly land. They are pilgrims in a strange land, living their lives apart from a set goal, the goal of their calling — a goal that, in reality, is unknown to them.

Then there are others who have heard the message and have either ignored or rejected it, affixing their attention elsewhere. And these are also pilgrims in a strange land, living their lives apart from the same set goal, the goal of their calling — a goal known to them after some fashion.

Only a small minority of Christians have any real understanding and appreciation at all of these things, which is exactly as it was in the camp of Israel during Moses’ day. Only Caleb and Joshua exhibited any understanding and appreciation at all of the reason why they had been removed from Egypt and led to the borders of the land at Kadesh-Barnea.

Only Caleb and Joshua believed that, under God, they could go into the land, be victorious over the enemy, and realize their calling. The vast majority had no appreciation of these things, and, consequently, they turned away from the land and set their sights on the things back in Egypt.

With all of this in mind, in one sense of the word, the vast majority of Christians today would seemingly not fit within the framework of the type.

The Israelites under Moses heard the report of the spies concerning the land of Canaan, and they even tasted the actual fruits of the land that the spies had brought back with them.

In the antitype, this would have to be understood in the sense of Christians hearing about the land to which they have been called and even “tasting” (through knowledge of the Word) the fruits of this land. And this is an experience most Christians today have not had, mainly because of the failure of the pastor-teachers in the churches to fulfill their calling.

This though has not always been the case. In the early Church, before the leaven that the woman placed in the three measures of meal in Matthew 13:33 began to do its damaging work, “the hope of the gospel [the gospel of the glory of Christ, not the gospel of the grace of God],” was proclaimed “to every creature under heaven” (Colossians 1:23). There was an exact parallel in those days between type and antitype insofar as all hearing the message was concerned.

However, today, after almost 2,000 years, the leaven has done such a damaging work in Christendom that the message concerning “the hope of the gospel” is all but absent. And the leaven, according to Matthew 13:33, will work “till it was all” leavened.

That’s why the Lord stated that He would not find “the faith” (an expression peculiarly related to the Word of the Kingdom) on the earth at the time of His return (Luke 18:8).

(For additional information on the preceding, refer to the section on “The Faith” in the author’s book, Salvation by Grace through Faith BOOK, in this site.)

Thus, because of the working of the leaven in Christendom throughout the present dispensation, an exact parallel between this one part of the type — which once existed — really no longer exists. Rather, today there is a corrupted parallel, brought about by the corruption produced by the leaven. The Israelites at Kadesh-Barnea heard the report concerning the land, and they tasted the fruits grown therein. Most Christians today though — and the number is increasing, not decreasing (corresponding to the working of the leaven) — have neither heard the report nor tasted the fruits.

This would really have no bearing though on viewing the entirety of the Christian life within the scope of the experiences of the Israelites in that portion of Scripture extending from Exodus 12 through the book of Joshua. The message throughout, within the framework of the type, does not change. The beginning event (the death of the firstborn in Egypt), subsequent events (the Red Sea passage, reception of the Word of God, the wilderness journey), and the goal (the things having to do with the land of Canaan) do not change.

The overall scope of this type is the message that was once proclaimed throughout Christendom. Today though the leaven has done such a damaging work that not only is this message all but absent in the churches of the land but even the message surrounding the death of the firstborn has become corrupted. In this respect, though the working of the leaven was/is centered on the Word of the Kingdom, corruption has really entered into the whole scope of the various teachings drawn from the type, for there is an inseparable relationship between the different parts of the whole.

(Concerning this corruption, extending throughout the whole body of biblical teaching in this respect, note, for example, the widely-accepted Lordship Salvation message [a corruption, in this case, inseparably related to the working of the leaven]. Lordship salvation, in reality, is a message that attempts to introduce things beyond the Red Sea passage [things beyond that point where the dead had been raised to walk in newness of life on the eastern banks of the sea] into things surrounding the death of the firstborn back in Egypt, corrupting not only the message surrounding the gospel of the grace of God but, essentially, for all practical purposes, doing away with the message surrounding the gospel of the glory of Christ as well.

For additional information on “Lordship Salvation,” refer to the author’s book, Salvation by Grace through Faith BOOK, Chapter 2.)

Consequently, if things seem somewhat awry in Christendom today when viewing the antitype within the framework of the type, the reason is evident. We are living in that day when the leaven is not only completing its work but, with this completion, the leaven is doing its most damaging work of the entire dispensation. The mustard bush — the third parable in Matthew 13, immediately preceding the parable of the leaven — has become a great tree (an unnatural growth), and the birds of the air (ministers of Satan) have found a lodging place in the branches of the great tree (Matthew 13:31-32; cf. Matthew 13:4, 19).

The preceding is where Christians find themselves today, in our supposedly enlightened twenty-first-century Christianity.

1) LEST . . . .

In Hebrews 3:8-9, 15-16, Israel provoked the Lord in what is called “the day of trial (KJV: temptation) in the wilderness.” This provocation occurred at times preceding events at Kadesh-Barnea (e.g., the forming of the molten calf at Sinai or the later rejection of the manna that God had provided [Exodus 32:1ff; Numbers 11:4-8]), and God’s judgment fell on each occasion. But it was not until the nation exhibited a negative attitude toward entrance into the land at Kadesh-Barnea that the whole matter came to a head, resulting in the overthrow of an entire generation.

To tempt an individual is to put that individual to the test to show or prove that the individual is who he declares himself to be; and, accordingly, the individual will always react after a particular fashion, in keeping with his identity.

Note, for example, the temptation of Christ in the wilderness by Satan (Matthew 4:1-11). Christ was tempted in all points, as man is tempted, though He was not tempted to sin, for He couldn’t be tempted to sin (cf. Hebrews 4:15; James 1:13). Rather, Christ was tempted by Satan to show once and for all that He was exactly who He declared Himself to be; and, accordingly, He reacted to each presented situation in perfect keeping with His identity, exactly after the fashion that any member of the Godhead would react.

God was tempted after a similar fashion by the Israelites through the provocation (KJV) in the wilderness (Hebrews 3:15). They provoked Him and, in this manner, put Him to the test. And He, being God, One who could not countenance sin, could only react in a certain manner. Sin must be dealt with after a particular fashion, which is exactly what occurred.

The word used for “provoke” in the Greek text means to revolt or to rebel. The Israelites rebelled against God in different ways during their wilderness journey, putting God to the test on each occasion. But when they rebelled against God at Kadesh-Barnea relative to entrance into the land set before them (through rejecting the true report concerning the land and subsequently rejecting the leadership of Moses), that was the end of the matter for that entire generation insofar as God was concerned. They had put God to the test; and He reacted in completely keeping with that which He Himself must do concerning this particular provocation (NKJV: rebellion).

The enormity of Israel’s sin, viewed from an omniscient perspective, was declared by God to necessitate the overthrow of that entire accountable generation. And an overthrow of this nature is exactly what God brought to pass.

Except for Caleb and Joshua, the entire accountable generation present at Kadesh-Barnea, because of their sin, was rejected by God; and, rather than subsequently being allowed to enter the land of Canaan, they were, instead, overthrown in the wilderness. During the next thirty-eight and one-half years the Israelites comprising this generation were left to die in the wilderness, short of the objective, short of the goal of their calling.

This was what God thought about the Israelites attitude toward the things surrounding the land of Canaan when He was put to the test, which is exactly what God thinks about any Christian’s attitude toward things surrounding that heavenly land when Christians put Him to a similar test today.

God took a hard line toward the matter in the type, and He will take the same hard line toward the matter in the antitype. There can be no change in God’s attitude and resulting action from type to antitype.

One must form an exact parallel to the other, for two obvious reasons:

1) The antitype must follow the type in exact detail.

2) There can be no change in the attitude and actions of a member of the Godhead relative to the same provocation (rebellion), though by different individuals (Israelites, past; Christians, present).

God was “grieved” with the generation of Israelites under Moses, and He swore in His wrath that they would “not enter” into His rest (Hebrews 3:10-11, 17-18). They “could not enter in because of unbelief [unfaithfulness]” (Hebrews 3:18-19). That is, they could not enter because they had not faithfully followed the Lord’s leadership in the matter. Rather, they had believed the “evil report” of the ten spies (exhibiting unfaithfulness) instead of the “true report” given by Caleb and Joshua. They had believed the report which, in reality, stated that God would be unable to complete His purpose for having removed His people from Egypt.

And relative to this whole matter, Christians are warned,

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it. (Hebrews 4:1)

Christians, as the Israelites, can go in one of two directions in this matter — the same two directions that had been open to the Israelites. Christians can either believe the “true report” concerning the land or they can believe the “evil report.” And God’s attitude toward their actions, resulting in action on God’s part (in exactly keeping with the type), will be determined by which report they believe and follow.

(In either the type or the antitype, realizing one’s calling in the land out ahead — the land of Canaan for the Israelites [Hebrews 3:18], or that heavenly land for Christians [Hebrews 4:10-11] — is spoken of as a rest [Hebrews 3:11, 18; 4:1]. This rest is equated in Scripture with realizing one’s inheritance, which is synonymous with realizing one’s calling [cf. Deuteronomy 3:18-20; 12:9-11; Hebrews 4:11].

And within the septenary arrangement of Scripture, this rest, still lying in the future, is spoken of as a “Sabbath rest.” It will be realized during the seventh day, the seventh Millennium, the earth’s coming Sabbath [Hebrews 4:4-9].)

Christians are warned over and over in the book of Hebrews concerning the goal of their calling. This is the central subject of the book, it is the central issue within the Christian life, and it should be the issue that occupies the central place in every activity of every Christian at all times. This overall matter is set forth in the Word of God to be that important in God’s sight.

2) BUT EXHORT ONE ANOTHER DAILY

Right in the middle of the spiritual lessons drawn from the type, the Spirit of God commands Christians,

but exhort one another daily, while it is called “Today,” lest any of you be hardened through the deceitfulness of sin. (Hebrews 3:13)

In Hebrews 10:23-25 the same command is restated after a slightly different fashion in connection with Christians assembling together:

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.

Note particularly how this section of Scripture ends. Christians are to conduct their affairs among one another after the preceding fashion “so much the more” as they “see the Day approaching [that coming day when one’s present hope will be realized].”

Contextually, in Hebrews 10, a central purpose for Christians assembling together (really, the central purpose in the text) — “not forsaking the assembling of ourselves together . . . .” (Hebrews 10:25) — is with a view to exhorting one another relative to the hope of our calling (cf. Hebrews 10:23, 25). And to do this, Christians would have to be knowledgeable, after some fashion, concerning this hope. They would have to talk about and discuss this hope with one another, for there could be no exhortation apart from some type of knowledge of the facts surrounding the Christians’ calling.

In other words, in the light of Hebrews 3:13; 10:23-25, Christians are to assemble together with a view to talking about and discussing among themselves the things surrounding their calling. They are to talk about that land out ahead (that heavenly land), the enemy therein (Satan and his angels), the necessity of present victory over the enemy (through the spiritual warfare), and the hope set before them — that of one day occupying that land with the “King of kings, and the Lord of lords” as Christ and Christians ascend the throne together (replacing Satan and his angels) and exercise the rights of the firstborn.

And, with these things in view, Christians are to spend time exhorting one another (“daily” in the text [Hebrews 3:13]) relative to the importance of keeping their eyes fixed on the goal out ahead; and they are to carry on an interchange with one another after this fashion so much the more as they “see the Day approaching.”

And that’s exactly where we are today — at a time when Christians should be exhorting one another “so much the more,” for we are living very near the end of the present dispensation, very near the end of man’s allotted six days (6,000 years), immediately prior to the fast-approaching seventh day (the Lord’s Day, the Messianic Era, to last 1,000 years).

But are Christians assembling together today with this purpose in view? Hardly! Christians, by large, know little to nothing about this whole matter. This is not something that they talk about, discuss; nor, much less, is it something which is uppermost in their thoughts, governing their actions. Consequently, Christians are assembling together today for purposes that completely ignore that which is stated in Hebrews 10:23-25. That’s how complete the leaven has done its damaging work.

Are conditions going to improve? Are Christians going to one day wake up? Not during the present dispensation! The dispensation will, according to Scripture, end in total apostasy; and that’s exactly the direction in which the Church continues, after a rapid fashion, to move today. The Church continues to be swept away in a direction that is rapidly carrying it completely away from “the faith” that it held universally during the first century.

Christ’s statement, “till the whole was leavened” (Matthew 13:33), and His companion statement that at the time of His return He would not find “the faith on the earth” (Luke 18:8), must be taken at face value. Christ, in His omniscience, knowing the future as well as the past and present, stated exactly what would occur within the Church during this dispensation.

After two millennia, at the end of this dispensation, the leavening process would be so complete that, correspondingly, the message surrounding “the faith” would no longer be heard in the churches. And the Church as a whole would be, as the Laodicean church in Revelation 3:14-21, “. . . wretched, miserable, poor, blind, and naked.”

CHRIST’S CO-HEIRS, HIS COMPANIONS

Christians are to “exhort one another daily, while it is called Today,” in order to avoid, at all costs, following a similar course of action to that which the nation of Israel followed at Kadesh-Barnea (cf. Hebrews 3:8, 13).

According to Scripture, Christians will occupy positions with Christ on the throne, as His “companions,” IF… Christians will hold positions of this nature with Christ in that coming day only IF during the present day they “hold the beginning of [their] confidence steadfast to the end” (Hebrews 3:14).

(The word “companions” rather than “partakers” [KJV] would be the preferred translation of the word used in the Greek text in Hebrews 3:14, the word metochoi. This is the same word that the writer of Hebrews also used in
Hebrews 1:9 [translated “fellows”] and in Hebrews 3:1 [translated “partakers,” as in Hebrews 3:14]; and the preferred translation in these two instances as well would be “companions” [ref. Chapter 1 in this book; also see the author’s book, So Great Salvation BOOK, Chapters 1, 5, in this site].)

Holding “the beginning of our confidence steadfast to the end,” with a view to being “companions” with Christ in that coming day, must be understood within the framework of the type. Caleb and Joshua held the beginning of their confidence steadfast to the end; the remainder of the nation however didn’t.

Relative to entering the land, overthrowing the enemy, and occupying the position for which they had been called, Caleb, speaking for Joshua as well, said,

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

But the remainder of the nation manifested an entirely different attitude and took an entirely different approach toward the matter. They feared the inhabitants of the land, they wept through the night, they murmured against Moses and Aaron, and they then sought to appoint a new leader (other than Moses) and return to Egypt (Numbers 13:32-14:4). This is where the difference lay, and, contextually, Hebrews 3:14 must be understood within this framework.

1) BEGINNING OF OUR CONFIDENCE

The word “confidence” in verse fourteen is the translation of the Greek word hupostasis (a different word than used in Hebrews 3:6). Hupostasis is a compound word — hupo, “under”; and stasis, “to stand.” Thus, hupostasis literally means, “to stand under,” referring to a foundation.

This word is used three times in the book of Hebrews (Hebrews 1:3; 3:14; 11:1), and only two other times in the New Testament (2 Corinthians 9:4; 11:17).

In Hebrews 1:3, the word is translated “person” (KJV), referring to Christ. The thought expressed by the use of the word has to do with that which the verse goes on to state concerning Christ: “upholding all things by the word of his power” (KJV). He is the chief Cornerstone, the Foundation underlying everything (Ephesians 2:20; 1 Peter 2:6).

And He is before all things [a foundation always has to be laid first], and in Him all things consist [and in Him all things have been placed together (which, of necessity, would have to rest upon the Foundation)].” (Colossians 1:17)

In Hebrews 11:1, hupostasis appears at the very beginning of the chapter to describe how “faith” is used in the chapter:

Faith is the substance [hupostasis, ‘foundation’] of things hoped for, the evidence of things not seen.

“Faith” is not simply something placed at the foundation. In the words of the text, “faith” is the foundation. Faith is the foundational aspect of all things hoped for; and, “without faith” it is impossible to please God (Hebrews 11:6).

Then, continuing the verse, faith is further revealed to be “the evidence [‘a bringing to light’] of things not seen [though these things are seen ‘by faith’ (Hebrews 11:3)].”

Hebrews 11:1 is not a definition of faith, as is often thought. Rather this verse has to do with that which emanates out of faith.

“Faith” is simply believing that which God has to say about a matter. The word for “faith” and the word for “believe” are actually the same in the Greek text. The former is a noun, and the latter is a verb (cf. John 3:16; Ephesians 2:8). In this respect, Hebrews 11 begins with the statement, “Believing God is…”

Thus, placing Hebrews 3:14 within the framework of the type, along with that which is revealed by the use of hupostasis in Hebrews 1:3; 11:1, that which is meant by “the beginning of our confidence” is easy to see and understand. The thought has to do with that which stands under everything being dealt with — the foundational aspect to the matter — which in Hebrews 1:3 is seen as “Christ” and in Hebrews 11:1 as “faith.”

In the words of Hebrews 12:2, it is keeping one’s eyes fixed on Jesus (looking “from [anything which would distract] to Jesus”), while believing that which God has stated about the “joy” set before Christ, as He endured the sufferings of Calvary.

It is simply looking to Jesus and believing God, resulting in Christians expressing a confident assurance in that which God has said surrounding the goal of their calling, exactly as expressed in the actions of Caleb and Joshua (they believed God, resulting in a confident assurance that they could go in and, under God, take the land).

In short, Caleb and Joshua went back to the foundational aspect of the matter itself, which is exactly where Christians must go as well.

2) STEADFAST TO THE END

In the words of the text, Christians are to hold that presented as foundational “steadfast to the end.” They are to possess an unwavering confident assurance in that which God has said throughout every experience of life, typically, from Egypt to Canaan. They are to keep their eyes fixed on the goal, believing God, throughout the whole course of the race (cf. Luke 9:62; Hebrews 12:1-2).

The identical wording appears in the Greek text in Hebrews 3:6 relative to the “hope” set before Christians. In this passage they are to hold this hope (which has to do with “the confession of our hope” [Hebrews 10:23], “the hope that is in you” [1 Peter 3:15]) with confidence and rejoicing “firm [or, ‘steadfast’] to the end.”

And in Hebrews 3:14 Christians are to hold that which God has presented as foundational relative to this same hope (being “companions” with Christ in that coming day) “steadfast [or, ‘firm’] to the end.”

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Chapter Five

The Sabbath Rest

For He has spoken in a certain place of the seventh day in this way: “And God rested on the seventh day from all His works”;

and again in this place: “They shall not enter My rest.”

Since therefore it remains that some must enter it, and those to whom it was first preached did not enter because of disobedience [born of willful unbelief],

again He designates a certain day, saying in David, “Today,” after such a long time, as it has been said: “Today, if you will hear His voice, do not harden your hearts.”

For if Joshua had given them rest, then He would not afterward have spoken of another day.

There remains therefore a rest for the people of God.

For he who has entered His rest has himself also ceased from his works as God did from His.

Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience [born of willful unbelief]. (Hebrews 4:4-11)

Entrance into the land covenanted to Abraham, Isaac, and Jacob and occupying their God-ordained position in that land was spoken of in the Old Testament as a “rest” lying before the Israelites (Joshua 1:13; cf. Deuteronomy 12:9; 25:19; Joshua 21:43-45).

The same thing was in view in the seventh and last of the festivals of the Lord in Leviticus chapter twenty-three, the feast of tabernacles (Leviticus 23:33-43). These seven festivals comprise the prophetic calendar of Israel, and the seventh and last festival sets forth a time of rest that will follow the fulfillment of the preceding six festivals, depicting the same rest set forth in Joshua 1:13, foreshadowing that rest presently awaiting Israel during the Messianic Era.

Hebrews chapter four deals with this rest in a type-antitype relationship — the Israelites under Moses and Joshua (Hebrews 4:6, 8), and Christians under Christ (Hebrews 4:1, 11). And reference is made to the seventh day in which God rested after He had completed His work of restoring the ruined material creation during the preceding six days and bringing man into existence following the completion of His restorative work on the sixth day (Hebrews 4:4; cf. Genesis 1:24-2:3).

Hebrews chapter four deals with this rest within the scope of the septenary arrangement of Scripture, drawing from basic types in Genesis, Numbers, and Joshua. The matter, within the septenary arrangement of Scripture, has its basis in chapters one and two of Genesis and is projected out into the seventh day — a “rest [Greek: Sabbatismos, a ‘Sabbath rest’]” awaiting “the people of God” (Hebrews 4:4, 9). And the Spirit of God, projecting the matter out into the seventh day, the seventh millennium, then sounds an exhortation and warning to Christians:

Let us therefore be diligent to enter that rest, lest anyone fall according to the same example of disobedience [born of willful unbelief]. (Hebrews 4:11; cf. Hebrews 4:1)

GOD’S REST FROM ALL HIS WORKS

Scripture begins with a simple statement concerning the creation of the heavens and the earth:

In the beginning God created the heavens and the earth. (Genesis 1:1)

This verse is comprised of ten words in the English text but only seven in the original Hebrew, from which the English rendering was translated. “Seven” is God’s number, showing the completion of that which is in view. In seven words, twenty-eight letters (four sevens [“four” is the number of creation]), the Spirit of God provides a complete statement revealing a completed divine work — the creation of the heavens and the earth.

Then the following verse, Genesis 1:2, reveals a ruin of the creation and the beginning of God’s restoration of the ruined creation. The creation itself in verse one and the subsequent ruin revealed in the first part of verse two occurred at unrevealed times in the past, occurring, in both instances, over 6,000 years ago.

The restoration of the ruined creation though occurred at the very beginning of the 6,000 years allotted to man, comprising Man’s Day. In that respect, the restoration of the ruined creation would be the beginning point of the seven days — the seven thousand years — the septenary structure around which Scripture is built. This would be the beginning point in the septenary arrangement of Scripture, extending from the restoration of the earth and the creation of man to the end of the Messianic Kingdom.

(This complete, overall subject is extensively dealt with in the next chapter of this book, Chapter 6, “The Septenary Arrangement of Scripture.”)

The earth was originally created as one of evidently innumerable provinces in God’s kingdom (cf. Job 1:6; 2:1; Isaiah 14:13). Satan, prior to his fallen state (along with numerous angels holding different positions under him), was appointed the Messianic (ruling) angel over the newly created earth (Ezekiel 28:14).

Exactly how long Satan held this position until, as Scripture declares, “iniquity was found” in him (Ezekiel 28:15), is unrevealed. And exactly how long his kingdom lay in ruins (Genesis 1:2a; Isaiah 14:16-17; Jeremiah 4:23-28), resulting from “iniquity” being found in him, is also unrevealed. Time in Scripture begins with the restoration of the ruined creation. That which precedes the restoration occurred during unrevealed time in eternity past.

(Scripture actually has very little to say about that which occurred prior to the beginning of the earth’s restoration from its ruined state [eternity past], as it also has very little to say about that which will occur beyond the end of the Messianic Kingdom [eternity future].

The focus of Scripture is on the seven thousand years lying between events surrounding the restoration of the heavens and the earth and the creation of man on the one hand and the destruction of the same heavens and earth [with a view to a new heavens and earth] at the end of the Messianic Kingdom on the other.

Scripture provides only a glimpse into events outside the scope of the seven thousand years, revealing only essential information for man to possess, allowing him to place events occurring during the seven thousand years in their proper perspective.)

Satan, as provincial ruler over one province in God’s kingdom, became dissatisfied with his position and sought to occupy a higher position, actually the highest of all positions. Rather than being content to rule under God over one province, Satan sought to be “like the Most High” and rule over all the provinces in the universe (Isaiah 14:13-14). He sought to occupy the place that God occupied, becoming the Supreme Ruler over all things.

Satan though failed in his attempt; and, as a result, his kingdom was reduced to a ruin, as seen in Genesis 1:2a:

And the earth was [‘became’] without form, and void; and darkness was [‘became’ (word not in Hebrew text, though implied from the first verb)] upon the face of the deep [‘raging waters’]

The earth was reduced to a ruined state, with the light of the sun darkened (cf. Jeremiah 4:23, 28). Thus, Satan’s sin must have affected the entire solar system with its sun and nine revolving planets.

However, though Satan had disqualified himself as the earth’s ruler and his kingdom had been reduced to a ruined state — submerged in total darkness — he continued to reign. A principle of biblical government necessitates that an incumbent ruler hold his position until he is actually replaced (cf. 1 Samuel 15:26; 2 Samuel 1:10).

Then, in Genesis 1:2-31 [2b], we read about the beginning of God’s intervention in matters surrounding His original intent for the earth.

And the Spirit of God was hovering over the face of the waters.

Then God said, “Let there be light”; and there was light. . . . (Genesis 1:2-3ff [2b])

According to Isaiah 45:18, God had not created the earth to lie in the ruined state in which it lay following Satan’s sin:

. . . He created it [the earth] not in vain [i.e., not ‘without form’ (the same word, tohu, appears in the Hebrew text of Genesis 1:2a, translated ‘without form’)], He formed it [the earth] to be inhabited . . . . (KJV)

But, even though God set about to place the material creation back into a condition wherein its original purpose could be realized, He could not allow Satan to continue as the provincial ruler over this one province in His kingdom. Thus, immediately following the restoration of the earth with its plant and animal life, God created man. And the stated reason is clearly given:

Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion [Hebrews, radah, ‘rule’ (same word translated ‘rule’ in Psalm 110:2)] . . . . (Genesis 1:26)

This is the dominion that Satan possessed. Thus, man was brought into existence to rule the restored earth in the stead of Satan.

Man though didn’t receive the scepter immediately following his creation. In fact, man never held the scepter, else he, rather than Satan, would still hold it today (had man held the scepter, it could not have reverted back to Satan’s possession at the time of man’s fall — note the principle of biblical government concerning incumbent rulers).

Rather, immediately following his creation, apart from the scepter being taken from Satan and given to man at this time, man was told,

Be fruitful and multiply; fill the earth and subdue it; have dominion [Hebrews, radah, ‘rule’] . . . . (Genesis 1:28)

Man would eventually hold the scepter. But, before man could act in the capacity for which he had been created, Satan, through Eve, brought about his fall (Genesis 3:1-7). Satan knew why man had been created; and he knew, from experience, that if he could bring about man’s fall, man would no longer be qualified to take the scepter. Man would be in a fallen state, as Satan, allowing Satan to continue holding the scepter.

When man sinned, the earth once again became in a ruined state. However, this time the ruin was of such a nature that it allowed man to continue living on the earth in his fallen state, for God’s purpose surrounding His bringing man into existence must ultimately be realized (Romans 11:29).

Thus, though the entire material creation has been brought under a curse because of man’s fall (Genesis 3:17-19), the curse will one day be lifted (Acts 3:21; Romans 8:18-23). Redemption has been provided, and redeemed man will one day be brought back into the position where he can hold the scepter; and he will hold this scepter on a restored earth.

In the interim though, Satan, because of a divine regal appointment at a time preceding man, continues to reign.

In accord with the original pattern set forth in Genesis chapters one and two, God is going to work six more days to restore both the material creation and man. God’s original intent for restoring the earth and bringing man into existence must be realized.

A qualified provincial ruler (rather than a disqualified provincial ruler) must ultimately hold the scepter and rule over this one province in God’s kingdom.

Then, also in accord with the original pattern, God is going to rest the seventh day from all His work — the time during which man will hold the scepter. One of God’s attributes is His immutability. He does not change (Malachi 3:6). Consequently, once God has established a pattern revealing His work in a particular realm, no change can ever occur, for the pattern is set perfectly in the beginning. And with this in mind, when we read in the opening verses of Genesis about the way God restored a ruined creation in the beginning, we can only expect any subsequent ruined creation to be restored after exactly the same fashion. This is why we find God taking six more days to restore the present ruined creation and ruined man, with a view to a seventh day of rest following the six days of work.

And Peter, in his second epistle — an epistle built around a septenary structure (cf. 2 Peter 1:15-18; 3:3-8) — was very careful to tell those to whom he was writing that the six and seven days in the latter restoration and rest are not days of twenty-four hours each but days of 1,000 years each:

But, beloved, do not forget this one thing [lit., ‘stop allowing this one thing to escape your notice’], that with the Lord one day is as a thousand years, and a thousand years as one day. (2 Peter 3:8)

THE REST SET BEFORE ISRAEL

The rest set before Israel was to be realized following the Israelites’ conquest of Canaan and the nation being established in that land “above all people [above all the Gentile nations],” as “a kingdom of priests, and an holy nation” (Exodus 19:5-6; cf. Joshua 1:1-13).

Israel, occupying this position, was to be at rest; and the nations, likewise, in subjection to and being blessed through Israel, were to be at rest as well.

From a naturalistic viewpoint, somewhat of a mystery within the eternal plans and purposes of God enters at this point in Scripture. The removal of Israel from Egypt to realize what could only be a seventh-day rest within the septenary arrangement of Scripture (Hebrews 4:4-9) was extended to Israel after only two and one-half days (two and one-half millennia) of the necessary six days (six millennia) had elapsed. That is, the rest set before Israel under Moses (and later under Joshua) was extended to the nation about 2,500 years beyond the creation of Adam, only 2,500 years into the 6,000 years that must come to pass (years that God must use to restore the ruined creation, in accord with the original pattern) before God could rest from His work.

Aside from the preceding, the Sabbath was given to Israel shortly after the nation came out of Egypt, forming a sign of a “perpetual [an ‘everlasting’] covenant.” The Israelites, by keeping the Sabbath week after week, following six days of work, were to be continually reminded of a future rest awaiting the people of God.

The past rest, following six days of work, foreshadowed a future rest, which, as well, would follow six days of work. Every time that the Israelites kept the Sabbath, following six days of work, they were acknowledging that which God was about to do, following a corresponding six days of work.

The Sabbath was a “sign,” and a sign portends something beyond itself. According to Exodus 31:13-17, the Israelites were to look back to the Sabbath in Genesis 2:2-3 (preceded by six days of work) and know that the Sabbath that they were to keep week after week (following six days of work) foreshadowed a future day of rest (following six present days of work).

The Sabbath was to be kept by Israel “throughout their generations, for a perpetual covenant”; and the Sabbath constituted a “sign” that reflected back on Genesis 1; 2 but looked to a day beyond the weekly Sabbath itself.

This is the primary reason God was so particular about Israel observing the Sabbath. The Sabbath pointed to something beyond itself, with the basis for that to which it pointed established after an unchangeable fashion in history. And at the time God gave the Sabbath to Israel, He thought enough of seeing His plans and purposes pertaining to the material creation and to man one day coming to pass — plans and purposes that will be realized on the seventh day, the coming Sabbath of rest (after six days of work, after 6,000 years of work) — that He set the penalty for any Israelite’s failure to keep the Sabbath as “death” (Exodus 31:14-15).

However, seemingly, under Moses (and later Joshua), God was moving Israel toward a goal that, according to the “sign” of the Sabbath given to Israel during this same time, could not be realized for another three and one-half millennia. Thus, how could God remove Israel from Egypt to fulfill a purpose, which, according to the very “sign” of the Sabbath, could not be fulfilled at this time?

A somewhat similar set of circumstances can be seen at Christ’s first coming almost 1,500 years later. Christ offered to Israel the kingdom of the heavens, with the thought in mind that, contingent on Israel’s acceptance of the King and the Kingdom, the Messianic Era would be ushered in at that time (cf. Matthew 23:37; Acts 2:15-21, 37-38; 3:19-21; 7:54-56).

The questions are: (1) How could God deliver His people from Egypt to occupy a position in the land of Canaan which, according to the septenary arrangement of Scripture, it was not possible for them to occupy for another 3,500 years? or, (2) How could Christ make a bona fide offer of the kingdom to Israel at His first coming that, again, according to the septenary arrangement of Scripture, could not have been established at that time? The offer was extended at a time 2,000 years prior to the 1,000-year Sabbath of rest.

And to further complicate the matter, note the severity of God’s punishment for Israel’s actions in each instance. An entire unbelieving generation was overthrown during Moses’ day because of Israel’s refusal to enter the land at Kadesh-Barnea, and the house of Israel was left desolate (a desolation that would last 2,000 years and reach its peak at the end of this time) because of Israel’s rejection of the King and Kingdom at Messiah’s first coming.

Why such dire consequences for Israel’s actions in each instance if we are dealing with things that the nation couldn’t actually enter into and fulfill at either time?

Then there’s the matter of the Old Testament types dealing with the Church to add a further complication. These types must be fulfilled, which means Israel could not have received the King and the proffered Kingdom at Christ’s first coming. For, had Israel received the King and the Kingdom, there would have been no need for God to call the Church into existence (the Church was called into existence to be the recipient of that which Israel had rejected, and had Israel not rejected the kingdom of the heavens . . .).

Any biblical response to the preceding questions or thoughts can really only be looked upon after one fashion. In Isaiah 55:8-9 God states,

For My thoughts are not your thoughts, nor are your ways My ways, says the LORD.

For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts.

Man looks upon matters from a finite perspective, seeing only the past and present. God though looks upon the same matters from an infinite perspective, seeing not only the past and present but also the future. Resultantly, God’s thoughts about matters and His ways of doing things, emanating from the infinite, are not the same as finite man’s thoughts and ways at all.

Thus, for the creature to question why the Creator has carried or presently carries out His plans and purposes after a certain fashion is completely invalid. Such should never happen. We’re told how God has carried out His plans and purposes in the past, we’re told how He is presently carrying out these same plans and purposes, and we’re told what will occur in the future (after six days, after six millennia) surrounding His plans and purposes being brought to fruition.

And, from beginning to end, this is not only the sole Word on the matter but it is also the final Word.

“The wisdom of this world [man’s wisdom]” is foolishness with God, and “the thoughts of the wise [man’s thoughts]” are vain (1 Corinthians 3:19-20). It is all finite and not in accord with Isaiah 55:8-9 at all.

That’s why we are called upon to simply believe the record that God has given. Though there are many things that we cannot understand, we can know that the record was given by One with infinite wisdom and understanding and will always be in perfect accord with that which He has revealed in Isaiah 55:8-9.

This is why Paul told Timothy, “Preach the Word . . . .” (2 Timothy 4:2). What man has to say or what he thinks about matters is of no moment whatsoever. In God’s eyes it is no more than foolishness; it is no more than vanity. But what God’s Word has to say about matters is of infinite, supreme moment. The whole of the matter is that plain and simple.

THE REST AWAITING THE PEOPLE OF GOD

A Sabbath rest is coming for the people of God. This is plainly taught in numerous portions of Scripture. And this rest awaits Israel as well as the Church.

Israel in that day will be placed back in the land covenanted to Abraham, Isaac, and Jacob, on the earth; and the Church in that day will be placed in that promised heavenly land, above the earth. And there will be a dual reign by Israel’s Messiah from both David’s throne on earth and His Own throne in the heavens above the earth.

Israel, with the nation’s Messiah dwelling on David’s throne in the midst of the Jewish people, will hold the scepter on earth. Israel, placed under the new covenant, will be “a kingdom of priests, and an holy nation” (Exodus 19:6), at long last realizing the reason why the nation was called out of Egypt under Moses almost 3,500 years ago.

And the Church, seated on the throne as consort queen with Christ in the heavens, will likewise hold the scepter. The new creation “in Christ” — the one new man — will rule from the heavens over the earth as “kings and priests,” “a holy nation” (1 Peter 2:9; Revelation 5:10). The Church will, in that day, realize the reason God called this new entity into existence almost 2,000 years ago.

In that coming day, following the adoption of Christians (which has to do with the placing of “sons” [Christians] in a firstborn status [Romans 8:14-23]) and the restoration of Israel (presently God’s firstborn son [Exodus 4:22-23; Romans 11:25-26]), God will have three firstborn Sons — Jesus, Israel, and the Church — to exercise rule over the earth (Exodus 4:22; Hebrews 1:6; 12:23; cf. Hebrews 2:10-11). And in that day, during the seventh millennium, man, along with the material creation, will enter into the long-awaited Sabbath of rest.

1) ISRAEL TODAY AND IN THAT DAY

There is a type of unrest in the world today unlike anything man has ever previously seen. And this unrest, from a biblical perspective, can be directly attributed to only one thing: Israel’s presence in the land (the land covenanted to Abraham, Isaac, and Jacob), before the time, out of God’s will. And the working of Satan as he directs his attack against Israel fits into the matter after a particular fashion because of the present position that Israel occupies in relation to the Gentile nations.

Satan, because he knows Israel’s identity — God’s firstborn son, the nation in possession of the rights of primogeniture — has directed his attack against Israel since the time of the nation’s inception in Egypt. Satan, at all costs, since the days of the Assyrian Pharaoh in Egypt, has unceasingly sought to destroy this nation. And his most intense and final blow against Israel will occur yet future during the days of another Middle East ruler — Antichrist, who will also be an “Assyrian.”

Thus, Satan’s attack against Israel really remains unchanged whether Israel is in or out of the land (e.g., note conditions during the days of the Third Reich [immediately prior to the existence of an established Jewish nation in the Middle East], present conditions [during the time when a recognized Jewish nation exists], and conditions that will exist during the last half of the Tribulation [following the nation being uprooted from her land and scattered among the Gentile nations once again]).

But, with Israel in the land, out of God’s will, there is a type of unrest among the Gentile nations (nations through which Satan and his angels rule) that does not exist with Israel out of the land, out of God’s will.

An allusion to this national unrest with Israel in the land but out of God’s will is the way that the book of Jonah begins. Jonah had been called to go to “Nineveh, that great city, and cry against it.” He was a prophet within the nation that had been called into existence to carry God’s message to the Gentile nations of the world (Isaiah 43:10; Matthew 12:39), and God had called Jonah to carry His message to a particular segment of the Gentiles — those within the city of Nineveh.

However, Jonah refused to heed God’s call and, instead, went in the opposite direction. Jonah booked passage on board a ship headed for Tarshish. Nineveh was east, but Jonah headed west. In this respect, Jonah became a type of the nation of Israel (Jonah, in his experiences, was also a type of Christ in another respect [Matthew 12:39-40]).

Viewing the whole book of Jonah with respect to Israel,

1) Jonah was commissioned to go to the Gentiles (Jonah 1:1-2).

2) Jonah refused to go, ultimately ending up in the sea (Jonah 1:3ff).

3) Jonah later cried out to God in his distress and sufferings, from the sea, from the place of death (Jonah 2:2-9).

4) God then heard his cry, raised him from the dead, removed him from the sea, and placed him back in the land (Jonah 2:10).

5) Jonah, back in the land, was re-commissioned to go to the Gentiles (Jonah 3:1-2).

6) And his re-commission resulted in the salvation of the Gentiles to which he had originally been sent (Jonah 3:3ff).

We are presently living during the latter time of that period typified by Jonah in the sea (part two in the preceding). Though a remnant is in the land, comprising a present Israeli nation, the majority of Israelites in the world today are still dispersed among the Gentile nations (the “nations” typified by the sea into which Jonah was cast [cf. Daniel 7:2-3; Revelation 13:1; 17:1, 15]).

The time when Israel will cry out in her distress and sufferings (part three in the preceding) will be during the latter half of the coming Tribulation. This is seen in an earlier type, during the days of Moses (Exodus 2:23-24). And as then, so in the book of Jonah, and so will it be yet future:

So God heard their groaning, and God remembered His covenant with Abraham, with Isaac, and with Jacob.

And God looked upon the children of Israel, and God acknowledged them. (Exodus 2:24-25).

With Jonah in the ship out of God’s will, Note Jonah 1:4,

. . . the LORD sent out a great wind on the sea, and there was a mighty tempest on the sea, so that the ship was about to be broken up.

And the reason:

1) In the type, in time past: Jonah’s presence in the ship, going in a direction contrary to that which the Lord had called him to go.

2) In the antitype, during the present day and time: Israel in the land, going in a direction contrary to that which the Lord had called the nation to go, seen in those forming the present nation of Israel.

Thus, the same situation seen in the book of Jonah exists in the world today — a situation that is more intense in the Middle East but exists worldwide. And a major move among the Gentile nations during the present time is their efforts to bring about peace in the troubled Middle East.

Leaders among the Gentile nations know that Israel is the key nation in any Middle East peace endeavor (and, consequently, world peace as well), though the reason for this is not understood at all. The one thing that they completely fail to grasp is the fact that the problem that they are attempting to solve is spiritual, in more ways than one — ways that the Gentile nations do not even begin to understand or have any control over whatsoever.

Thus, even if the nations did have an understanding of the problem, they couldn’t resolve it (Hosea 5:13-14). The nations don’t — they can’t during the present age — act in the spiritual realm.

Thus, though Antichrist, when he appears, will seemingly bring about Middle East peace, appearing to resolve the present intractable problem, the latter end will be worse than the former (for his act will not only run completely contrary to the existing spiritual problem but he will, in the end, seek to utterly destroy Israel). Middle East conditions, though seemingly appearing to stabilize or improve at times for brief periods, can really go in only one direction under existing circumstances. They can only continue to deteriorate.

If they didn’t, we would have a theological problem, for Scripture teaches that the current situation can only move in a particular, revealed direction. That is, the sea could only have continued to increasingly rage so long as Jonah was in the ship out of the Lord’s will, which is exactly the picture today.

True peace in the Middle East, producing rest among the Gentile nations, can result only by bringing about a correct solution to the real problem. And that can be brought to pass only one way: Israel must be uprooted from her land and driven back out among the nations, with repentance following. This will then be followed by the return of Israel’s Messiah, the national conversion of the nation, and the nation’s subsequent willingness — even apparent eagerness (cf. Isaiah 53:1ff; Jonah 3:1ff) — to then go to the Gentile nations as God’s witness to these nations.

The present unrest among the Gentile nations of the world will reach its climax in the very near future with the return of Israel’s Messiah, the national conversion and restoration of Israel, “all nations” being brought against Jerusalem to battle, and the subsequent treading of the winepress (Zechariah 12:9-14; 14:1-9; Romans 11:26; Revelation 14:14-20; 19:11-21). Only then can there be rest among the nations. Only then can the earth’s long-awaited Sabbath be brought to pass (Revelation 20:1ff).

(For additional information on the preceding, refer to the author’s book, in this site, The Time of the End BOOK, Appendixes 1, 2, “The Intractable Middle East Problem,” and “The Death of the High Priest.”)

2) THE CHURCH TODAY AND IN THAT DAY

Scripture teaches unequivocally that Christians are to “labor [present]” in order to “enter into that rest [future]” (Hebrews 4:11). This has to do with activity during the six days of work (6,000 years) in view of resting on the Sabbath day (the seventh 1,000-year period).

God’s people are to be busily engaged during time covered by the six days (which, for Christians, would be the last two days of the six — the present dispensation) with activity as outlined in the parables of the talents and pounds (Matthew 25:14-30; Luke 19:12-27).

The Householder has gone away “to receive for himself a kingdom, and to return” (Luke 19:12). In the interim, in connection with His household servants properly carrying out their assigned household activity during His time of absence, the Householder has promised His servants compensations, rewards upon His return, commensurate with their faithfulness in the house during His time of absence. And these compensations, rewards will be realized in the kingdom that He has gone away to receive (Matthew 25:19-23; Luke 19:15-29).

Servitude in the house (present), within a Scriptural framework, is always with a view to the kingdom (future). Thus, faithfulness in the Lord’s house during the present dispensation is to be carried out in an unceasing manner with one goal in view; and works emanating out of faithfulness exhibited after this fashion — having one’s eyes fixed on the goal out ahead (Hebrews 12:1-2) — will result in the proper “just recompense of reward” (Hebrews 2:2; 10:23-26), allowing Christians to enter into the earth’s coming Sabbath rest, not as servants in the house but as co-heirs with Christ in the kingdom.

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Chapter Six

The Septenary Arrangement of Scripture

There remains therefore a rest [Sabbath rest] to the people of God. (Hebrews 4:9)

Hebrews 4:1-11 deals with a rest that will be realized by “the people of God” during the seventh millennium dating from the restoration of the earth and the creation of man in Genesis 1.

Teachings surrounding this rest, textually and contextually, viewed from the standpoint of the way matters are outlined in the book of Hebrews, are based on three portions of Old Testament Scripture:

1) The experiences of the Israelites under Moses, and later under Joshua (Hebrews 3:2-19).

2) Reference back to God’s work and subsequent rest during the seven days of Genesis 1; 2 (Hebrews 4:4).

3) The Sabbath given to Israel, which the nation was to keep week after week following six days of work (Hebrews 4:9).

The experiences of the Israelites under Moses, and later under Joshua, during a past dispensation, form the type; and the experiences of Christians under Christ during the present dispensation, leading into the coming dispensation, form the antitype.

Then, teachings surrounding a rest lying before both the Israelites in the type and Christians in the antitype are drawn from the rest that God entered into following six days of work in Genesis chapters one and two.

And the Sabbath was given to the Jewish people to keep ever before them, throughout their generations, that which was foreshadowed by events in the opening two chapters of Genesis (cf. Exodus 20:8-11; 31:13-17).

Teachings drawn from Genesis chapters one and two form the key to the entire matter, and a correct understanding and interpretation of these opening chapters is not something that should be taken lightly. Scripture is built upon a structure that is laid down in these two chapters, and an individual’s understanding and interpretation of numerous things throughout the remainder of Scripture will be governed by his understanding and interpretation of this opening section of Scripture.

If one understands these opening verses correctly, he will understand how God has structured His revelation to man, allowing him to grasp numerous things that he could not otherwise understand. However, if one fails to understand these opening verses correctly, the opposite will be true. He will not have gone in a correct direction at the beginning, which can only reflect negatively on his understanding of related matters in all future studies.

The preceding, for example, is the reason many individuals fail to see the proper relationship of the Sabbath rest in Hebrews 4:9 to God’s rest following six days of work in Genesis 2:2-3 (cf. Hebrews 4:4). They attempt to relate this rest to something that Christians enter into during the present day and time, which is a time prior to the seventh day, a time not even in view. Or, this is the reason many individuals attempt to understand 2 Peter 3:8 in the light of Psalm 90:4, when, contextually, 2 Peter 3:8 must be understood in the light of the septenary structure of Scripture, introduced at the beginning, in Genesis chapters one and two (cf. 2 Peter 1:16-18; 3:3-7).

With these things in mind, material in the next two sections of this chapter will deal with the structure of the Hebrew text in parts of Genesis chapter one — particularly Genesis 1:2 — allowing the septenary structure of this opening section of Scripture to be properly seen and understood from the standpoint of an exact rendering of the text itself. Then, the remaining section in this chapter will deal with this septenary structure as seen in subsequent parts of Scripture.

One MUST FIRST understand that which is revealed at the beginning. This is the KEY. Only then can an individual be in a position to move forward and properly understand the remainder.

“WAS” OR “BECAME”

It would go without saying that there has been a great deal of controversy over the years among theologians and Christians in general concerning exactly how the opening two chapters of Genesis should be understood. And it would also go without saying that, resultantly, confusion has reigned supreme in Christian circles concerning not only these chapters but the general tenor of the remainder of Scripture as well.

There are actually two major schools of thought surrounding the interpretation of these opening two chapters, though there are a number of variations within that are held by those in each school.

Those in one school (probably the position held by the majority today) view the six days in the first chapter as time revealing and describing God’s creative activity from verse one.

And those in the other school view these six days as time revealing God’s restoration of a ruined creation (creation seen in Genesis 1:1, a ruin of this creation seen in Genesis 1:2a, and God’s restoration of the ruined creation seen in Genesis 1:2b ff).

Then, there is a variation of the second school that is held by quite a few individuals and could be looked upon as a third school of thought. Those holding to this view see Genesis 1:1 as other than an absolute beginning. They see this verse as an opening statement dealing with restoration, not creation. That is, they see the verse dealing, not with God’s creation of the heavens and the earth in an absolute sense (as most view the verse), but with the beginning of God’s restoration (reforming, remolding, refashioning) of a previously perfect creation that had been reduced to a ruin (with the creation of the heavens and the earth per se not seen in these opening verses).

Much of the controversy surrounding these different views is centered in the linguistics of verse two. Grammarians go back to the Hebrew text and deal with two areas, and good Hebrew grammarians reach different conclusions in both realms:

1) The relationship of the three circumstantial clauses that form verse two to that which is stated in verse one.

2) The meaning of the Hebrew word hayah in verse two (translated “was”).

THE THREE CIRCUMSTANTIAL CLAUSES

The three circumstantial clauses in Genesis 1:2 KJV are simply the three clauses that form the verse:

1) And the earth was without form, and void;

2) And darkness was upon the face of the deep.

3) And the Spirit of God moved upon the face of the waters.

In the Hebrew text there is what is called a “waw” beginning verse two (a conjunctive or disjunctive particle [actually, a letter in the Hebrew alphabet, the waw, prefixed to a word], usually translated “and” in most English texts). Some grammarians view this particle prefixed to the word beginning verse two in a conjunctive sense (showing a connection between v. 1 and v. 2), and other grammarians view it in a disjunctive sense (showing a separation between v. 1 and v. 2).

(The other two circumstantial clauses in verse two each begin with a “waw” prefixed to their words as well, which will be discussed later.

The Hebrew text of the Old Testament uses the “waw” more frequently in a conjunctive [“and”] rather than a disjunctive [“but”] sense. Of the approximately 28,000 usages of this particle, some 25,000 appear to be conjunctive and some 3,000 disjunctive.

Normally the context determines how the particle is to be understood.)

Those viewing the “waw” prefixed to the word beginning Genesis 1:2 in a conjunctive sense would usually see the three circumstantial clauses as inseparably connected with verse one; and those viewing this “waw” in a disjunctive sense would, instead, see a separation between these two verses.

If there is an inseparable connection of the clauses in verse two with verse one (in a conjunctive sense), and verse one describes an absolute beginning in relation to the heavens and the earth (God’s actual creation of the heavens and the earth in the beginning), then verse two would have to describe how God created the earth in the beginning (i.e., “without form, and void”).

Understanding the structure of the Hebrew text after this fashion would necessitate viewing that which is described at the beginning of verse two as the condition of the earth at the conclusion of the action described in verse one. That is to say, God would have initially created the earth (v. 1) in the condition described in verse two. Then the six subsequent days would have to be looked upon as time in which God, step by step, performed and completed His creative work introduced in verse one.

The preceding view of the structure of the Hebrew text is the main reason for the position held by some that Genesis 1:1 describes the beginning of God’s restorative work rather than an absolute beginning. Those holding this view see the three circumstantial clauses in verse two as inseparably connected with verse one. But they also see that Scripture teaches a subsequent ruin of the earth following God’s creation of the heavens and the earth in the beginning (e.g., cf. Genesis 1:2 and Isaiah 45:18 [the Hebrew word tohu, translated “without form” in Genesis 1:2 is translated “in vain” in Isaiah 45:18; and this verse in Isaiah specifically states that God did not create the earth tohu, i.e., after the fashion in which it is seen in Genesis 1:2]).

Thus, those who see God’s perfect creation undergoing a subsequent ruin but also view the three circumstantial clauses in verse two as inseparably connected with verse one (in a conjunctive sense) are, in a respect, forced into a particular position concerning the interpretation of the opening verses of Genesis. They are forced into the position of seeing the actual creation of the heavens and the earth, and also the ruin of the heavens and the earth, as occurring at a time prior to Genesis 1:1, events which they would see as not being dealt with per se in the opening verses of Scripture at all.

Then there are those grammarians who see the “waw” prefixed to the word beginning verse two as disjunctive. These grammarians would understand this Hebrew “waw” in a similar sense to the way in which the Greek word de is used in the New Testament (normally disjunctive), as opposed to the Greek word kai (the word usually used to show a conjunctive sense). In this respect, the translators of the Septuagint (Greek translation of the Old Testament) used de to translate the first “waw” in what was apparently meant to be a disjunctive sense beginning Genesis 1:2 (with the conjunctive kai used to translate the remaining two “waws” prefixed to the words beginning the other two circumstantial clauses in the verse).

Using the KJV text to illustrate, the translators of the Septuagint used de and kai to translate the three Hebrew “waws” in this manner:

But [de] the earth was without form, and void; and [kai] darkness was upon the face of the deep. And [kai] the Spirit of God moved upon the face of the waters.

And, viewing the verse beginning in a disjunctive sense of the preceding nature, there would be no connection between the first two verses of Genesis. Rather, a separation would exist instead. Within this view, one would normally see verse one revealing an absolute beginning, with verse two (along with the verses following) revealing events occurring at later points in time.

(Most individuals holding this linguistic view see verse two as a description of God’s perfect creation [from verse one] being brought into a ruined state, separated from verse one by an unrevealed period of time. And they would, accordingly, see God’s activity during the six days as activity surrounding the restoration of this ruined creation.

Some individuals holding this linguistic view though still see the six days as time revealing God’s creative activity. They view verse one as describing a “grand summary declaration that God created the universe in the beginning.” Then, apart from seeing a connection between v. 1 and v. 2, they view God’s activity during the six days as a revelation concerning how God accomplished that which He had previously stated in verse one.)

THE HEBREW WORD “HAYAH”

The Hebrew word hayah is translated “was” in most English versions of Genesis 1:2 (“And the earth was . . . .”). The word is found twenty-seven times throughout chapter one and about 3,570 times in the entire Old Testament.

The etymology of the word is somewhat questionable (most look at the probable primary meaning of hayah as “falling” or “to fall”). Hebrew scholars though see the word used over and over in the Old Testament in the sense of “to be,” “to become,” or “to come to pass.”

And through attempts to trace the etymology of the word, comparing Hebrew with Arabic (a related Semitic language), and seeing how the word is used in the Old Testament, many scholars have come to look upon the word in the sense of a verb of “being” (“to be”). But scholars also recognize that it is not completely accurate to equate the word with the English verb of being after this fashion.

The word is translated different ways in English versions — e.g., “was” or “were” (Genesis 1:2-3, 5, 7-9, 13, etc.), “be” (Genesis 1:3, 6, 14, 29, etc.), “became [or, ‘to become’]” (Genesis 2:7, 10; 3:22, etc.). But that’s in English versions. In the Latin Vulgate there are thirteen instances where hayah has been translated in the sense of “became” in Genesis chapter one alone; and in the Septuagint there are twenty-two such instances in this one chapter (out of the twenty-seven times hayah appears in chapter one).

The first use of hayah in Scripture is in Genesis 1:2 — the verse being discussed. But going beyond this verse for a moment, note how the word is used elsewhere in chapter one.

Hayah appears twice in Genesis 1:3, translated “be” and “was.” And translating, “Let light be [or ‘become’]: and light became,” would actually best convey the thought of that which occurred.

Then note Genesis 1:5, 8, 13, 19, 23, 31. The word hayah appears two times in the latter part of each verse (both translated in a combined sense in the English text by one word — “were”). Translating literally from the Hebrew, using “was” in the translation, the text would read, “. . . And there was evening, and there was morning, [comprising] the first day . . . the second day . . . the third day,” etc.

Actually though, “became” would really better convey the thought surrounding that which occurred, for evening and morning came to pass, “became,” comprising each of the six different days.

(Leupold, a Hebrew grammarian from past years, in his commentary on Genesis, appears to capture the overall thought of hayah to mark beginning and/or ending points in each day quite well by translating, “. . . Then came evening, then came morning — the first day . . . the second day . . . the third day,” etc.)

Then note the words, “. . . and it was so,” at the end of Genesis 1:7, 9, 11, 15, 24, 30. “Was” in each reference is a translation of the word hayah, and it is easy to see that “became” rather than “was” would really provide a better description of that which occurred in each instance, translating, “. . . and it became so” (cf. “Let there be [a translation of hayah] . . . .” [Genesis 1:3, 6, 14]).

Though hayah has been translated “was,” “were,” or “be” throughout the first chapter of Genesis, the word is actually used mainly throughout this chapter in the sense of “be,” “became,” or “had become.”

Attention is called to this fact because numerous individuals look at translating hayah “became [or ‘had become’]” as so rare in the Old Testament that serious consideration should not be given to the thought of translating Genesis 1:2, “And [or ‘But’] the earth became [or ‘had become’] . . . .”

But the rarity is in the English translations, not in a literal Hebrew rendering or in certain other translations (e.g., in the KJV there are only 17 instances in all of Genesis where hayah has been translated “became [or, ‘become’]” [Genesis 2:7, 10; 3:22; 9:15; 18:18; 19:26; 20:12; 21:20; 24:67; 32:10; 34:16; 37:20; 47:20, 26; 48:19]; but in the Septuagint there are at least 146 instances [and some 1,500 instances in the entire Old Testament]).

THE HEBREW TEXT ALONE

Can linguistic questions surrounding the first two verses of Genesis be resolved from the Hebrew text alone? Can one determine from the Hebrew text alone whether the “waw” beginning verse two should be understood as conjunctive or disjunctive? Or, can one determine from the Hebrew text alone how the word hayah should be translated in verse two? Or, can one determine from the Hebrew structure of verse two alone how the remainder of the first chapter should be understood in an overall sense?

Some Hebrew scholars would answer in the affirmative. But, because of the different ways in which a number of Hebrew scholars view the matter at hand, using the Hebrew text alone, the issue could only be resolved within their minds and possibly within the minds of others who would follow their same line of reasoning. And note that the issue would be resolved by different scholars after entirely different fashions, all based on their understanding of the grammatical structure of the Hebrew text.

However, there is another way to approach the matter; and that other way is to see how the whole of Scripture deals with the issue at hand. If the whole of Scripture can be shown to support one view alone — which it can — then the correct linguistic understanding of Genesis 1:2 and the corresponding correct interpretation of chapter one can easily and unquestionably be demonstrated.

This is not to say that Genesis 1:2 or the first chapter of Genesis as a whole cannot be understood correctly apart from first going to the remainder of Scripture, for that cannot be the case. God would not have begun His revelation to man after a fashion that man could not have understood apart from subsequent revelation (requiring approx. 1,500 years to complete). But this is to say that the correct linguistic position for Genesis 1:2 and the correct corresponding interpretation of the entire chapter — which can be shown by going to the remainder of Scripture — is a position that God would have expected man to see as evident when he began reading at this point in Genesis, though man many times has not done so (past) and does not do so (present).

Thus, in this respect, knowledge of the way in which the Hebrew text is structured is really not going to resolve the issue at hand. And time has been spent in the Hebrew construction of Genesis 1:2 and other related passages, not in an attempt to resolve the issue, but to demonstrate two basic things:

1) There are good, reputable Hebrew scholars who hold varying views on the opening verses of Genesis, which are many times based strictly on their understanding of the structure of the Hebrew text, apart from contextual considerations.

2) Though the linguistics of the Hebrew text (within the different ways scholars understand the linguistics of the text) will support any one of these views, all but one are out of line with the remainder of Scripture and, are consequently wrong.

That is to say, though it may be possible to support different views from the structure of the Hebrew text alone (the way different scholars understand the syntax of the Hebrew text), different views cannot be supported when the remainder of Scripture is taken into consideration — with or without the Hebrew text. Scripture will support only one view, and that one view is the position alluded to in the opening portion of this chapter.

Scripture will support:

1) “Creation” (an absolute creation [Genesis 1:1]).

2) “Ruin” of the creation (which means that the “waw” prefixed to the word beginning Genesis 1:2 must be understood in a disjunctive sense [“but”], and the Hebrew word hayah must be understood in the sense of “became [or ‘had become’]” [Genesis 1:2a]).

3) “Restoration” of the ruined creation (Genesis 1:2-25 [2b]).

4) “Rest,” following six days of restorative work (Genesis 1:2-2:3 [2b]). And to illustrate this is not difficult at all. In fact, the opposite is true. It is a very simple matter to illustrate, from other Scripture, exactly how the opening verses of Genesis must be understood.

TOHU WAVOHU

In this respect, first note the words tohu wavohu from the Hebrew text of Genesis 1:2.

The words tohu wavohu are translated “without form and void” in the KJV/NKJV English text (“formless and void,” NASB; “formless and empty,” NIV; “waste and void,” ASV). These two Hebrew words are used together only two other places throughout all of the Old Testament — in Isaiah 34:11 and Jeremiah 4:23. And both of these passages present a ruin of that previously seen existing in an orderly state.

In Isaiah 34:11, Edom (Isaiah 34:6) was destined to become tohu wavohu (translated “confusion” and “emptiness” [KJV/NKJV], “desolation” and “emptiness” [NASB]).

And in Jeremiah 4:23-28, there is a comparison of that which had previously occurred relative to the earth in Genesis 1:2a to that which was about to occur relative to the land of Israel.

The land of Israel was about to become tohu wavohu. That is, as seen in Jeremiah 4:23-28, God was about to do the same thing to the land of Israel (cf. Jeremiah 4:14-22) that He had previously done to the earth in Genesis 1:2a. And the reason for both of these actions — that which God had done to the earth, and that which He was about to do to the land of Israel — was the same. Sin had entered (sin on the part of Satan in the former, and sin on the part of the Jewish people in the latter).

And, in complete keeping with this type of understanding of the use of tohu wavohu in Isaiah 34:11 and Jeremiah 4:23, Isaiah 45:18 (where the Hebrew word tohu is used, translated “in vain”) clearly states that God did not create the earth (in Genesis 1:1) in the manner described in Genesis 1:2a. Isaiah 45:18 states that God “created it [the earth] not in vain [not ‘tohu,’ not ‘without form,’].”

Thus, if Genesis 1:2a is to be understood in the light of related Scripture bearing on the subject (which it must be [cf. Psalm 12:6; Isaiah 8:20; 28:10; 1 Corinthians 2:13]), there can be only one possible interpretation — the ruin of a prior existing creation (from Genesis 1:1), because of sin. The earth from verse one “became” tohu wavohu.

The ruin seen in both Genesis 1:2a and Jeremiah 4:23, for a purpose, is with a view to eventual restoration. And the restoration seen in the continuing text of Genesis 1:2 (Genesis 1:2-25 [2b]) and in the overall passage of Jeremiah 4:23ff (Jeremiah 4:27b), as well as in related Scripture (e.g., Isaiah 35:1ff), is also for a purpose.

Then all subsequent Scripture is perfectly in line with this type of understanding of the opening section of Scripture. The whole of subsequent Scripture is built on a septenary structure, with the foundation established and set in an unchangeable fashion at the beginning, in Genesis 1:1-2:3.

That is to say:

, there was a ruin of the material creation (because of sin), God took six days to restore the ruined The heavens and the earth were createdcreation, and He rested the seventh day.

Man was created on the sixth day, man fell into a state of ruin (because of sin), God is presently taking six days (6,000 years) to restore man, and God will rest the seventh day (the seventh 1,000-year period [cf. 2 Peter 1:15-18; 3:3-8]).

And the latter restoration, patterned after the former restoration, is what the whole of Scripture is about. The whole of Scripture is about the same thing initially introduced and established in an unchangeable fashion in the opening thirty-four verses of Genesis (Genesis 1:1-2:3).

The whole of Scripture is about the creation of man, his ruin, his restoration over a six-day period (over a 6,000-year period), followed by a seventh day of rest (a seventh 1,000-year period — the Sabbath rest awaiting the people of God [Hebrews 4:9; cf. Hebrews 4:3-4], the Messianic Era).

As previously stated, man would have been expected to understand this opening section of Scripture after the preceding fashion at the time it was written. And subsequent Scripture simply verifies the correctness of the way man would have been expected to understand this opening section at that time, apart from other revelation.

DAYS IN SCRIPTURE

The structure of God’s revelation to man will be set forth briefly under three headings (“The Sign of the Sabbath,” “The Structure of the Gospel of John,” and “The Structure of 2 Peter), and material discussed under these three headings will relate specifically to how particular sections of Scripture handle the matter at hand. Then attention will be called to other related Scriptures outside these sections to better present the overall picture from the whole of Scripture.

THE SIGN OF THE SABBATH

The Sabbath was given to Israel as a sign, and the Sabbath was to be observed by the Jewish people “throughout their generations as a perpetual covenant” (Exodus 31:16). In this respect, God stated concerning the Sabbath,

It is a sign between Me and the children of Israel forever; for in six days the LORD made [restored] the heavens and the earth, and on the seventh day He rested and was refreshed. (Exodus 31:17)

When giving the Sabbath to Israel (cf. Exodus 20:11) or referring to the Sabbath rest awaiting the people of God in the book of Hebrews (Hebrews 4:4-9), in each instance, for a very good reason, God called attention to that which had occurred in Genesis 1; 2.

There is a latter work of restoration, followed by rest, which is based on a former work of restoration, followed by rest; and the Sabbath was given to the Jewish people to keep this thought ever before them.

That is, though the sign of the Sabbath concerned a present work and future rest, it was based on a past work and rest. God worked six days to restore a ruined creation in the opening chapter of Genesis; and on the sixth day, along with the completion of His work of restoration, He brought man into existence to rule over the restored material creation (Genesis 1:26-28). Then God rested on the seventh day.

But a ruin ensued once again. Man, an entirely new creation in the universe, fell; and, as a result, the restored material creation was brought under a curse (Genesis 3:17), leaving God with two ruined creations: man, and the material creation.

With that in mind, how did God, in the Genesis account, set about to restore these two ruined creations? The answer is not only clearly revealed but it is also very simple.

According to Scripture, God set about to restore the subsequent ruined creations in exactly the same manner that He had used to restore the former ruined creation in the opening chapter of Genesis. God set about to restore the two subsequent ruined creations over a six-day period (in keeping with Genesis 1:2-25 [2b]); and, in keeping with Genesis 2:2-3, following His restorative work, God would then rest on the seventh day.

The latter restoration must occur in complete keeping with the former restoration. A divinely-designed pattern had been set in the former restoration — a pattern set perfectly in the beginning, which, accordingly, could never change.

Thus, the latter restoration must occur over a six-day period. And this six-day period of restorative work must, as the former, be followed by a day of rest.

From a biblical standpoint, it is not possible for the matter to occur in any other manner. And the Sabbath, following six days of work, was given to Israel to keep the thought ever before the Jewish people that, in accord with the opening verses of Genesis, God was going to once again rest for one day following six days of work to effect the restoration of that which is presently in a ruined state (both man and the material creation).

The Sabbath was a “sign,” and a sign in Scripture points to something beyond itself. This “sign,” the Sabbath, points to a seventh-day rest that God will enter into with His people (“the people of God” in Hebrews 4:9) following six previous days of restorative work.

Each day in the former restoration and rest was twenty-four hours in length, but each day in the latter restoration and rest is revealed to be one thousand years in length (2 Peter 1:16-18; 3:3-8; cf. Matthew 16:28-17:5). Based on the pattern set forth in Genesis chapters one and two, God is going to work for six thousand years during the present restoration and then rest the seventh one-thousand-year period.

Scripture begins by laying the foundational basis for this septenary arrangement of time in the opening verses (Genesis 1:1-2:3). Then, accordingly, this is something seen or alluded to throughout Scripture (Exodus 31:13-17; Numbers 19:12; Hosea 5:15-6:2; Jonah 1:17; Matthew 17:1; Luke 24:21; John 1:29, 35, 43; 2:1; 5:9; 9:14; 11:6, 7; Hebrews 4:1, 4, 9). And the matter is then brought to a conclusion in Revelation chapter twenty, where the 1,000-year Messianic Era is mentioned six times (Revelation 20:2-7), immediately prior to the eternal ages that are seen to follow (Revelation 21; 22).

Scripture deals with 7,000 years of time — time extending from the restoration of the earth and the creation of man to the end of the Messianic Kingdom. Scripture has very little to say about that which occurred prior to these 7,000 years, and it also has very little to say about that which will occur following these 7,000 years. Scripture is built on this septenary arrangement of time, which is based on the opening two chapters of Genesis; and this is an evident fact that must be recognized if one would correctly understand God’s redemptive plans and purposes that He has revealed in His Word.

THE STRUCTURE OF THE GOSPEL OF JOHN

The Gospel of John is built around eight signs; and, as in the sign of the Sabbath, the signs in this gospel point to things beyond the signs themselves.

It is the Jew who requires a sign (1 Corinthians 1:22); and these signs, taken from numerous signs that Jesus performed during His earthly ministry, are directed (as was His ministry in that day) to the Jewish people.

Jesus performed signs of this nature for one central purpose:

. . . that you [the Jewish people] may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name [“life” having to do with the subject at hand, the proffered kingdom, not eternal life]. (John 20:30-31; cf. John 2:11; 5:46-47; 6:14, 21; 11:45)

Seven of the eight signs in John’s gospel were performed in connection with particular days, all in perfect keeping with one another, all in perfect keeping with the sign of the Sabbath, and all in perfect keeping with the septenary arrangement of Scripture. And all of the signs refer, after different fashions, to the same thing. They all refer to things surrounding Israel’s coming salvation and restoration, which will occur after six days (after 6,000 years), in the seventh day (in the seventh 1,000-year period).

But note the structure of the gospel of John as a whole. The gospel is not only built around eight signs, which are all in keeping with the septenary arrangement of Scripture, but the complete gospel is built around this structure. John’s gospel, in the opening two chapters, begins exactly as Genesis begins in the opening two chapters.

The gospel, as Genesis, opens with the words, “In the beginning [lit., ‘In beginning,’ in both Genesis (Hebrew text) and John (Greek text)].” Then, the gospel of John continues to parallel Genesis. In the opening two chapters of each, there is a creation, a ruin of the creation, a restoration of the ruined creation over six days, and a seventh day of rest.

Genesis deals with the preceding in relation to the ruined material creation, but the gospel of John deals with the matter in relation to ruined man.

In John chapter one, note “creation” in verse three and a “ruin” and beginning “restoration” in verse five. Then most of the remainder of the chapter deals with the One who would bring about the restoration of ruined man (John 1:6ff), with this restoration occurring over six days time, followed by events of the seventh day — events foreshadowing those occurring in the coming Sabbath of rest (cf. John 1:29, 35, 43, 2:1ff).

Then, from that point, the remainder of the gospel of John continues to parallel Genesis, with the same subject matter dealt with throughout in both books. Genesis deals with the subject matter through the use of types, and John deals with the subject matter through the use of signs.

And whether dealing with the types in Genesis or the signs in John, the end of the matter is the same as set forth in the first two chapters of each — that which will occur in the seventh day, the seventh 1,000-year period.

(Note in the preceding respect that the gospel of John should be set at the beginning of the New Testament, the first of the four gospels, as Genesis is set at the beginning of the Old Testament, the first of the five books of Moses. Genesis tells the reader what the Old Testament is about, and the gospel of John tells the reader what the New Testament is about, with both Testaments relating exactly the same central message.

For additional information on Moses and John, see the author’s books, Bible One - Had You Believed Moses by Arlen Chitwood and Signs in John's Gospel.)

THE STRUCTURE OF 2 PETER

Second Peter parallels Jude in the sense that both deal with the Word of the Kingdom and apostasy after a similar fashion.

Both epistles begin the same way. The first chapter of 2 Peter is taken up with that which is stated in one verse in Jude (Jude 1:3). Then the matter of apostasy is dealt with throughout most of the remainder of both epistles. However, there are things dealt with in chapters one and three of 2 Peter (2 Peter 1; 2), showing the septenary structure of the epistle, which are not dealt with at all in Jude.

Peter exhorts his readers to make their “calling [pertaining to the kingdom] and election [‘selection’ for a position of power and authority in the kingdom] sure” (2 Peter 1:1-15); and Jude states the same thing in Jude 1:3 when he exhorts his readers to “earnestly contend for [‘earnestly strive (Greek: epagonizomai, meaning to earnestly strain every muscle of one’s being) with respect to’] the faith” (cf. 1 Timothy 6:12; 2 Timothy 4:7-8). Then the thought of apostasy relative to “the faith” comes into view in both epistles.

However, Peter does something that Jude does not do. Before beginning his dissertation on apostasy he calls attention to that which occurred on the Mount in Matthew 17:1-8 (2 Peter 1:16-18), which has to do with the Son of Man coming in His kingdom, after six days, on the seventh day (cf. Matthew 16:28-17:1).

Then toward the end of his epistle, Peter, unlike Jude, moves from thoughts surrounding apostasy to thoughts surrounding the existence and subsequent destruction of the heavens and the earth at two different times.

1) At a time following the creation of the heavens and the earth (“the heavens . . . of old,” and “the world that then was [the world existing at the time of ‘the heavens…of old’ (in Genesis 1:1, not during the days of Noah)]” [2 Peter 3:5-6]).

2) At a time following the restoration of the heavens and the earth (“the heavens and the earth that are now,” existing since the restoration in Genesis 1:2-25 {2b} [2 Peter 3:7]).

The destruction of the former is seen in Genesis 1:2a (“But the earth had become without form, and void; and darkness [the sun had ceased to give its light] was upon the face of the deep [‘the raging waters’]”), and the destruction of the latter — a destruction by fire — is seen in succeeding verses in 2 Peter (2 Peter 3:10ff).

Peter then draws the entire matter to a climax by stating that “with the Lord one day is as a thousand years, and a thousand years as one day” (2 Peter 3:8). Understood contextually (2 Peter 3:3-7), the verse is self-explanatory. The “heavens and the earth, which are now” (2 Peter 3:7) must cover the entire septenary period from chapter one (2 Peter 1:16-18), else 2 Peter 3:8 would be meaningless. And each day in this period is revealed to be one thousand years in length — six millennia of work, followed by one millennium of rest, based on the opening verses of Genesis.

(Note one thing about the restoration in Genesis 1:2-25 [2b] that should be understood. This restoration could only have been a complete restoration. No trace of “the world that then was” [the world preceding the ruin seen in Genesis 1:2a], or the subsequent ruined earth [in Genesis 1:2a], can be seen “in the heavens and the earth, which are now.”

A complete restoration would have removed all traces of anything having to do with “the world that then was” or with that world during that time when it lay in a ruined state.

That is to say, geology today cannot show evidence of any type of pre-existing creation or a ruin of that pre-existing creation, for a complete restoration — the only type of restoration possible through the divine work seen in Genesis chapter one — would have removed all traces of a pre-existing creation and ruin.

In this respect, all that exists in the present secular world of history and science — e.g., the complete fossil record, the dinosaurs, topographical formations such as the Grand Canyon, etc. — would all have to be placed this side of the restoration seen in Genesis 1:2-25 [2b], within time covered by “the heavens and the earth, which are now.”

That which occurred during and resulted from the Noachian Flood, 1,656 years following the restoration of the earth [Genesis 6-8], along with later topographical changes on the earth during the days of Peleg [born 100 years after the Flood (Genesis 10:25)], must be looked to for an explanation of numerous things of the preceding nature, not to a world lying in ruins in Genesis 1:2a, or to a world existing prior to that time.)

CONCLUDING REMARKS

Viewing the whole of Scripture, the correct interpretation of the opening verses of Genesis can be clearly and unquestionably presented and understood through:

1) The manner in which the Hebrew words from Genesis 1:2a, tohu wavohu, are used elsewhere in Scripture (interpreting Scripture in the light of Scripture [Isaiah 34:11; 45:18; Jeremiah 4:23]).

2) And the typical nature of Old Testament history (1 Corinthians 10:6, 11), which has been set forth in a very evident divinely established septenary arrangement.

And these opening verses, providing the divinely established basis for that which follows, must be understood accordingly.

The Bible is a book of redemption; and only a correct view of the opening verses of Genesis can reflect positively, at the very outset, on God’s redemptive message as a whole — the restoration of a ruined creation, performed in its entirety through divine intervention, for a revealed purpose.

An incorrect view can, on the other hand, only have negative ramifications. Creation alone, apart from a ruin and restoration of the creation, fails to convey the complete message at the outset of the Word; and Restoration alone (viewing the opening verse as other than an absolute beginning), apart from a record of the preceding creation and ruin, likewise fails to convey the complete message at this opening point in Scripture.

It is as F. W. Grant stated years ago relative to the existing parallel between the creation and ruin of the earth and the subsequent creation and ruin of man:

“The thought of a ruined condition of the earth succeeding its original creation . . . is . . . required by the typical view [that is, the earth’s creation, ruin, and subsequent restoration forms a type of (foreshadows) man’s creation, ruin, and subsequent restoration].”

Accordingly, the opening verses of Genesis cannot deal strictly with Creation; nor can these verses deal strictly with Restoration. Either view would be out of line with the whole of Scripture, beginning with the central theme of Scripture, the message of redemption.

The only interpretative view that will fit — at all points — within the divinely established septenary arrangement of Scripture (which has it basis in these opening verses) is:

Creation (an absolute beginning, and a perfect creation [Genesis 1:1]).

A Ruin of the Creation (Genesis 1:2a).

A Restoration of the Ruined Creation (Genesis 1:2-25 [2b]).

Rest (in the type — six twenty-four-hour days of restorative work, followed by a twenty-four-hour day of rest; in the antitype — six 1,000-year days of restorative work, followed by a 1,000-year day of rest [Genesis 1:2-2:3 {2b}]).

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Chapter Seven

Let Us Therefore Labor . . . .

Let us therefore labor [be diligent] to enter that rest, lest anyone fall according to the same example of disobedience [unbelief].

For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart.

And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account. (Hebrews 4:11-13)

The “rest” lying before Christians is spoken of in different ways in Scripture. It is a rest typified by the rest that lay before the Israelites under Moses, and later under Joshua (Hebrews 3:2-19; 4:6-8; cf. Deuteronomy 12:9; Joshua 1:13); it is a rest referred to by the sign of the Sabbath (Hebrews 4:9; cf. Exodus 31:13-17); and it is a rest that has its basis in the opening two chapters of Genesis (Hebrews 4:4; cf. Genesis 2:1-3; Exodus 20:11; 31:17).

This is a rest into which one can enter only after he has entered the land to which he has been called (a heavenly land for Christians, typified by an earthly land for Israel).

Further, this is a rest into which one can enter only after the enemy inhabiting the land has been overthrown (Satan and his angels in the heavenly land, typified by the Gentile nations infiltrated by the Nephilim in the earthly land). And this is a rest into which one can enter only after six days, on the seventh day (that is, after six millennia, on the seventh millennium).

The latter has to do with the sign of the Sabbath, which, in turn, is based on the opening two chapters of Genesis; and this is that rest to which Joshua looked when he spoke of “another day” (Hebrews 4:8; cf. Hebrews 4:4, 9).

Thus, the rest that Christians are to labor to enter into has to do with a future rest that can be realized only during the earth’s coming Sabbath (the seventh millennium); and this rest can be realized only in that heavenly land to which Christians have been called, after the enemy presently inhabiting the land has been overthrown.

We are to labor to enter into rest in that heavenly land,

. . . lest anyone fall according to the same example of disobedience [unbelief]. (Hebrews 4:11; cf. Hebrews 4:1)

The allusion, of course, is to the experiences of the Israelites under Moses. They failed to enter into the rest set before them “because of unbelief [‘unfaithfulness’]” (Hebrews 3:18). And the warning to Christians under Christ is that exactly the same fate can, in like manner, befall them. They too, through unfaithfulness, can fail to enter into the rest set before them.

In the type, those comprising the house of Moses had been called out of the land of Egypt to inhabit an earthly land removed from Egypt, the land of Canaan. All activity in the house was for this purpose. This was the goal in view.

But an entire unfaithful generation was overthrown short of this goal. Those comprising this generation were cut off from the house of Moses, overthrown in the wilderness on the right side of the blood but on the wrong side of the goal of their calling (Numbers 13:31-33; 14:29-30).

Caleb and Joshua alone, of that generation, were singled out as exercising faith relative to their calling. And Caleb and Joshua alone were singled out as being allowed to later enter the land, conquer the inhabitants, and realize an inheritance in that land (Numbers 13:30; 14:30; Joshua 14:13-14; 19:49-50).

And in the antitype, the purpose for and end result of activity in the house of Christ can only be the same as the purpose for and end result of activity in the house of Moses. The antitype demands this, for the antitype must follow the type in exact detail. Christians have been saved for a purpose, and that purpose has to do with the land set before them.

All activity in which household servants have been called to engage themselves during the present time, after some fashion, has to do with this purpose. There is a goal in view, and that goal has to do with the heavenly land to which Christians have been called.

A servant in the house of Christ can exhibit either faithfulness or unfaithfulness, as clearly set forth by the actions of those comprising the house of Moses. And also, as clearly set forth by the actions of those comprising the house of Moses, faithful servants will one day realize the goal of their calling, but not so with unfaithful servants.

Faithful servants will pass through the same experiences in the antitype as did Caleb and Joshua in the type. They will be allowed to enter the land, victoriously combat the inhabitants (Ephesians 6:12ff), and one day realize an inheritance therein (Ephesians 1:11-23).

Christians exhibiting faithfulness after this fashion will one day realize the rights of the firstborn, inheriting as joint-heirs and ruling as co-heirs with God’s Son (Romans 8:17-18; 2 Timothy 2:10-12; Revelation 3:21).

Unfaithful servants though will be cut off from the house of Christ, as unfaithful Israelites were cut off from the house of Moses (Hebrews 4:1). They, as the unfaithful Israelites in relation to their earthly calling, will not be allowed to enter that heavenly land and realize an inheritance therein. They, as the unfaithful Israelites, will be overthrown on the right side of the blood but on the wrong side of the goal of their calling (Matthew 24:48-51; 2 Timothy 2:5, 12b).

If the preceding is not what is meant by the exhortation and warning in Hebrews 4:11, then, from a Scriptural framework, no meaning can really be derived from this verse. The verse must be understood within a type-antitype framework in the light of its context, which begins with chapter three. And this section of Scripture leading into Hebrews 4:11 has to do with the Israelites under Moses (type), Christians under Christ (antitype), and a rest lying before both (earthly for those under Moses, heavenly for those under Christ).

Let us [Christians] therefore be diligent to enter that rest [seventh-day rest, Sabbath rest], lest anyone [Christian] fall according to the same example of disobedience [“unfaithfulness” exhibited by the Israelites under Moses, which can also be exhibited by Christians under Christ]. (Hebrews 4:11)

THE WORD OF GOD

The concluding part of the portion of Scripture covering the second of the five major warnings in Hebrews deals with the Word of God (Hebrews 4:12-13) and Christ’s present high priestly ministry (Hebrews 4:14-16). And there is a natural flow of thought into this section from the lengthy section dealing with parallels between the house of Moses and the house of Christ (Hebrews 3:1-4:11).

Revelation in verses twelve and thirteen, dealing with the Word of God, begins with “For,” showing a direct relationship between that which is about to follow and that which has preceded; and revelation in verses fourteen through sixteen, dealing with Christ’s present high priestly ministry, begins with “Seeing,” again showing a direct relationship between that which is about to follow and that which has preceded. And viewing these two sections together, they, in one respect, form a capstone to the second warning, much like Hebrews 11 of this book (the chapter on faith) forms a capstone to the entire preceding ten chapters.

The Spirit of God, beginning this section by calling attention to the Word of God, states things about this Word that must be understood in the light of other Scripture; and the first thing stated about this Word provides an explanation concerning how the remaining things stated about this Word can be possible.

1) THE LIVING WORD

Hebrews 4:12 begins,

For the word of God is living and powerful [effectually works], and sharper than any two-edged sword . . . .

The key word is “living [KJV: ‘quick,’ i.e., ‘alive’],”and the Word of God is alive for one simple reason: This Word is “God-breathed.”

2 Timothy 3:16 states,

All Scripture is given by inspiration of God . . . .

The words, “given by inspiration of God,” are a translation of one word in the Greek text, the word theopneustos. This is a compound word made up of Theos (God) and pneuma (spirit, wind, breath). The word theopneustos thus, literally translated, means “God-breathed”; and, accordingly, 2 Timothy 3:16 should either be translated or understood in the sense, “All Scripture is God-breathed . . . .” (ref. NIV).

Because all Scripture is “God-breathed,” it is living; and for that reason alone this living Word can effectually work to the point of accomplishing things completely outside the natural realm, things that can be explained only through its supernatural origin.

(Note in the preceding respect how the God-breathed Word is inseparably connected with Deity. In John 1:1-2, 14, the Word is seen to be both God the Father and His Son, manifested in flesh. And because of this inseparable connection, the manner in which a Christian eats Christ’s flesh and drinks His blood [John 6:53-56] is through an intake of [reading, studying] the God-breathed Word.

And, by comparing Ephesians 5:18-19 with Colossians 3:16, it is easy to see and understand why a person through this process, as well, progressively becomes filled with the Holy Spirit, the One who gave the Word through Jewish prophets. The Spirit, as the Father and Son, part of an indivisible trinity, is inseparably connected with the Word as well.)

Then, the connection of “God’s breath” with life (the connection between 2 Timothy 3:16 and Hebrews 4:12) is given in Genesis 2:7. Man, at the time of his creation, was first formed from the dust of the ground as an inanimate, lifeless being. Then God, through breathing into His lifeless new creation, imparted life. God “breathed into his [Adam’s] nostrils the breath of life; and man became a living soul.”

This is the first mention in Scripture of life in relation to man, establishing a first-mention principle that can never change throughout Scripture. Any time beyond this point in Scripture when one finds life in relation to man, this life must always be effected by means of “the breath of God.” There must always be a breathing in on God’s part in order for life to exist (cf. Ezekiel 37:1-10; Luke 8:54-55).

And the inverse of that is equally true. The removal of breath, a breathing out, results in death. A body “without the spirit [pneuma, ‘breath’] is dead” (James 2:26).

This is possibly best illustrated in Scripture by Luke’s description of that which occurred at the exact moment Christ died. Luke 23:46 states,

And when Jesus had cried out with a loud voice, He said, “Father, into Your hands I commit My spirit.” Having said this, He breathed His last.

At the exact moment Christ “breathed out,” life ceased to exist in His physical body.

The Word of God was given to man through man after one revealed fashion:

. . . holy men of God spoke as they were moved [‘borne along’] by the Holy Spirit. (2 Peter 1:21b)

This is what is meant by the statement, “All Scripture is God-breathed . . . .” It is the Holy Spirit’s inseparable connection with the Word of God that makes it so. God, through the instrumentality of the Spirit (the Pneuma; same word that is also used for “breath”), gave His word to man through man. The Spirit breathed — God breathed — this Word through Jewish prophets.

Thus, this Word, though given through man, is thus not of human origin. It is of divine origin (Psalm 12:6). And because of its divine origin — because it is God-breathed, because it is living — this Word can effectually work after a supernatural manner to accomplish that which God has intended for it to accomplish (Isaiah 55:11).

The word translated “powerful” in Hebrews 4:12 is energes in the Greek text, the word from which we derive our English word “energy.” The Word of God has the divine energy — it can effectually work after a supernatural manner — to divide between the “soul and spirit,” penetrate the “joints and marrow,” and discern the “thoughts and intents of the heart.”

(Ref. the author’s book, in this site, Salvation of the Soul BOOK, Chapters 3, 4, for a more comprehensive treatment of the God-breathed Word.)

2) BETWEEN THE SOUL AND SPIRIT

The reference in Hebrews 4:12 to a division being effected by the Word of God between man’s soul and spirit is drawn from the opening verses of Genesis (as seen earlier in this chapter relative to the “rest” set before “the people of God” [Hebrews 4:4, 9]). The Spirit of God moves in Genesis 1:2b, and God speaks in Genesis 1:3. In relation to man’s salvation, it is at this point in the type that a division is made between his soul and spirit in the antitype.

Genesis 1:2-3 [2b]records the initial act of the Triune Godhead in bringing about the restoration of the ruined material creation, an act in which the Father, the Son, and the Holy Spirit each participated (note that nothing can come into existence apart from the Son [John 1:3]).

In the foundational type, in the opening verses of Genesis, the Spirit of God moved, God spoke, and light came into existence.

In the antitype, within the framework of man’s salvation experience, the matter is identical. There must be an act of the Triune Godhead, for this is how God worked to restore a ruined creation in the Genesis account, establishing an unchangeable pattern for a later work. The Spirit of God moves, God speaks, and light comes into existence.

Everything is based on the Son’s finished work at Calvary. The Spirit moving and God speaking are both based on that which occurred almost 2,000 years ago. When the Son cried out from the Cross, “It is finished [lit., ‘It has been finished’]” (John 19:30; cf. Luke 23:46), He meant exactly that; and when the Word of God reveals that we have a salvation of divine origin, based entirely on the Son’s finished work, the Word of God means exactly that as well.

(In the preceding respect, note Christ’s words in John 19:30 and the manner in which Ephesians 2:8 begins:

It is finished [lit., “It has been finished”]. (John 19:30)

For by grace are you saved [lit., “you have been saved”] through faith . . . . (Ephesians 2:8a)

The words, “It has been finished” in John 19:30 and “you have been saved” in Ephesians 2:8 are both translations of one word [though different words] in the Greek text, in the perfect tense — a verb tense that shows action completed in past time, with the results of that action existing during present time in a finished state.

Saved man possesses a salvation, based on a past divine work, which, during present time, exists in a finished state; and this salvation is made possible through a past work of God’s Son that, during present time, exists in a finished state. In this respect, man’s salvation is just as secure and complete as the finished work upon which it rests.

And the person has been saved “by grace [that which God is able to do entirely apart from human intervention] through faith.” The only thing man can do is accept that which has already been done on his behalf, through believing on the One who completed the Work that God required.

Then, to bring the preceding to pass, the Spirit of God, based on the Son’s finished work, breathes life into the one who has no life — the one “dead in trespasses and sins” — allowing that individual to pass “from death to life” [John 5:24; Ephesians 2:1, 5].)

When man sinned in Eden, he died spiritually; and when unregenerate man, “dead in trespasses and sins” (Ephesians 2:1), is made alive today, he is made alive spiritually. The movement of the Spirit (Genesis 1:2b) and God speaking (Genesis 1:3) in order to restore the ruined creation are simultaneous events. It is the Spirit using the God-breathed Word to effectually perform a supernatural work in unredeemed man. It is at this point — through the inbreathing of God — that life is imparted to that which previously had no life. God breathes into dead man (the Spirit using the God-breathed Word, based on the finished work of the Son), and man is “quickened [‘made alive’]” (Ephesians 2:1, 5).

At this point, light shines “out of darkness” (2 Corinthians 4:6), a division is made between the light and the darkness (Genesis 1:4), and the darkness has no apprehension or comprehension of that which is light (John 1:5; cf. 1 Corinthians 2:14).

It is at this point in man’s salvation that the spirit is separated from the soul. The “spirit” in unsaved man is dead. It is a part of the totally depraved man, with his “body of . . . death,” in which there dwells “no good thing” (Romans 7:18, 24). With the movement of the Spirit, using the God-breathed Word, man’s spirit is made alive and, at the same time, separated from his soul.

The “soul” remains within the sphere of darkness, which is why “the natural [Greek: psuchikos, ‘soulical’] man” cannot understand “the things of the Spirit of God” (1 Corinthians 2:14). That which remains in the sphere of darkness can have no apprehension or comprehension of that which has shined out of darkness. There is a God-established division between the two that cannot be crossed over (cf. Luke 16:26).

God, by this process, delivers the spirit from the level into which it fell, resulting from Adam’s sin. And because the spirit has been delivered, there can once again be communion with God. Man can now comprehend spiritual things, and there can now be a progressive, continued work by the Spirit of God within man so that man can ultimately be delivered to the place that God has decreed that he occupy at the end of six days, at the end of six thousand years.

3) PENETRATING MAN’S COMPLETE BEING

The structure of the Greek text in Hebrews 4:12 would preclude “soul and spirit” being paralleled with “joints and marrow” in the sense of the Word of God establishing a like division between man’s joints and marrow to that established between soul and spirit. A parallel though does exist between the two (within the perfect structure of the God-breathed Word), but the “joints and marrow” would refer more to the complete man (from his outward parts to his innermost being) and relate to the remainder of the verse rather than be paralleled with the “soul and spirit” of man.

(The “joints” and “marrow” are not actually located next to one another in the sense that they can be divided as we would view a division in the natural realm. But we are not dealing with the natural; and man’s “soul” and “spirit” need not necessarily be thought of as lying in any closer proximity to one another than man’s “joints” and “marrow” lie, though the Word of God can supernaturally divide between the two.)

Once the Word has separated the spirit from the soul, restoring life, then a parallel can exist between “soul and spirit” and “joints and marrow.”

The marrow is within the bones, and the principle function of the marrow is to produce red corpuscles for the blood. In turn, the function of the red corpuscles is to take oxygen from the air coming into the lungs and transport it to the various tissues throughout the body.

The marrow produces that which takes oxygen from “the breath of life” and transports it, within the blood, throughout the body. In this respect, the marrow would be looked upon quite differently than the joints. The marrow has a direct connection with life, but the same thing cannot be said for the joints connecting the bones that hold the marrow.

Viewing the matter after this fashion is where the parallel can be seen between spirit and marrow and soul and joints. In redeemed man, the “spirit” and “marrow” are both connected with a life that extends to the complete man (spiritual and physical life respectively), but this is not the case with the “soul” and “joints.” Life for the latter is dependent on life existing in the former.

This can be easily seen in the physical realm. Natural life associated with the joints is dependent on life within the marrow of the bones that the joints hold together.

And in the spiritual it is the same (bear in mind that we’re dealing with the spiritual, not the natural. Man’s “soul” has to do with his natural life, his natural appetites, desires, etc.). Spiritually, life can exist in connection with the soul (and one day the body) only because the spirit has been made alive and separated from the soul.

The working of this life in relation to the complete man can be seen in the present and future state of the soul, along with the future state of the body. The soul is in the process of being redeemed (a salvation presently occurring [1 Corinthians 1:18]), and this salvation will be realized in its completeness at a future date (1 Peter 1:9). And the body will also be redeemed at a future date (Romans 8:23; cf. 1 Corinthians 15:44).

This is a matter that Paul dwelled upon near the outset of his first letter to the church in Corinth (1 Corinthians 2:10-3:4). Paul sought to establish within the minds of the Christians in Corinth the difference between “soul” and “spirit,” and he sought to show this difference for the purpose at hand. The carnal Christians at Corinth were following after the soulical rather than the spiritual; and Paul, at the outset, sought to show these carnal Christians the difference between the two and the importance of their rising above the fleshly appetites of the soul and following the man of spirit.

The importance of this is clearly stated in succeeding verses where Paul dealt with the judgment seat of Christ (1 Corinthians 3:11-15). Or, as stated in his epistle to those in Rome,

For if you [Christians] live according to the flesh you [Christians] will die, but if by the Spirit you [Christians] put to death the deeds of the body, you [Christians] will live. (Romans 8:13; cf. Romans 8:14-23)

(Note in the type that Hagar was to be submissive to Sarah [Genesis 16:9]. This would be to say, in the antitype, that flesh is to be submissive to spirit [Galatians 4:22-31]. And insofar as the inheritance awaiting Christians is concerned, Scripture clearly states, “Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman” [Galatians 4:30; cf. Genesis 21:10].)

Though a parallel between “soul and spirit” and “joints and marrow” does exist, the structure of the Greek text would, as previously stated, place the emphasis elsewhere. The Word of God dividing between man’s “joints and marrow” should be thought of in the sense of the Word having the power to pierce into any part of man’s being — from his outward parts to his innermost being (“joints,” outward; “marrow,” inward). And this Word is the only power that can penetrate man’s complete being, which is exactly what the remainder of the verse goes on to state.

4) EVERYTHING NAKED AND OPENED

Because the Word of God has the power to penetrate man’s complete being, everything is laid bare, laid “naked and open to the eyes of Him to whom we must give account.” This word penetrates from the outward (joints) to the inward (marrow). There is nothing that remains unexposed, by the Word, from the all-searching eyes of the One who is this very Word, manifested in flesh (cf. Revelation 3:15-18).

These all-searching eyes form part of John’s description of Christ as he saw Him in the future Day of the Lord as recorded in Revelation 1:13-16. John was transported into that future day (Revelation 1:10; cf. Revelation 4:1-2) and saw Christ, no longer occupying the office of High Priest, but occupying the office of Judge. And he not only saw Christ as Judge, but he also saw the Church in Christ’s presence awaiting judgment.

Chapters two and three of the book of Revelation actually relate that future judgment, though material in these two chapters, as well, has to do with a history of Christendom throughout the entire dispensation preceding judgment.

In Revelation 2; 3, each of the seven churches is singled out and dealt with on the same dual basis: works and overcoming. Each section begins and ends after this same dual fashion (e.g., Revelation 2:2, 7; 2:9, 11; 2:13, 17, etc.). And any place in Scripture where the future judgment of Christians is presented, these same two subjects always occupy the forefront. Christians being judged in that future day are always presented as being dealt with on the basis of works with a view to showing whether they overcame or were, instead, overcome.

Chapters two and three though are usually thought of only in a historic sense (presenting seven existing churches in Asia during John’s day, which foreshadow a history of Christendom throughout the present dispensation). But viewing these two chapters strictly from the standpoint of history removes them not only from the natural flow of events in the book but also from the realm of prophecy.

John was viewing the matter from his vantage point at a future time, beyond the present dispensation. In the natural flow of events in that future day, John went on to see the Judge from chapter one (with the complete Church [all seven churches] in His presence to be judged) exercising this judgment in chapters two and three. Then John saw events in chapter four occurring after the judgment had been completed (the twenty-four elders casting their crowns before God’s throne in view of others [Christians having previously been shown qualified at the judgment seat] wearing these crowns during the Millennium.

(For information on the twenty-four elders in Revelation 4, refer to the author’s book, in this site, The Time of the End BOOK, Chapter 7, “Crowns Cast Before God’s Throne.”

Note also in chapters two and three that Christ speaks to the churches as Judge [e.g., cf. Revelation 1:13-16, 20; 2:1, 12, 18], a role that He will not occupy until the present dispensation has drawn to a close.)

Though the natural flow of events in chapters two and three continues from chapter one and has to do with judgment, these two chapters, as previously seen, also present an overall history of Christendom throughout the dispensation. And this history centers on the result of the proclamation of the Word of the Kingdom within Christendom throughout the dispensation.

In this respect, chapters two and three must be looked upon in a dual sense, having a double fulfillment — a revelation of events dealing with both history and prophecy (the Church on earth during the present dispensation; and the Church in heaven, before the judgment seat, following the present dispensation). Accordingly, John’s removal from the earth “in the spirit” (Revelation 1:10; 4:1-2) and the “things which are” (Revelation 1:19) would also have to be viewed in this same dual respect.

But, even though a dual fulfillment of these two chapters is seen, the emphasis is on the latter — judgment, in that coming day into which John was transported — presenting a natural flow of events from chapter one.

Christ is presented in Revelation 1:14 as One whose eyes are “as a flame of fire” (One possessing a vision associated with judgment); and in His subsequent dealings with the seven churches (Revelation 2; 3), Christ is presented as the One who sees all and consequently knows all (“I know your works . . . .”). He has seen their works, and He consequently knows all things surrounding their works; and that is the basis on which the judgment of Christians will occur when Christ views them in His presence through eyes described “as a flame of fire” (cf. Matthew 16:27; 25:19-30; 1 Corinthians 3:12-15).

It will be these searching, penetrating eyes of the One with “whom we must give account” that will confront every Christian at the time he appears before the judgment seat of Christ. It was these eyes that confronted Peter after he had denied the Lord the third time, after the cock had crowed a second time.

The Lord, apparently being led at that moment past Peter into “the hall of judgment,” turned and looked upon Peter. And Peter, looking into those eyes, was awakened to the stark reality of that which he had done (Luke 22:61).

The Lord’s look at this time was far more than a brief glance. The word used in the Greek text (emblepo [an intensified form of blepo, the regular Greek word for “see,” “look”]) points to Christ fixing His eyes upon Peter in an intently searching sense. Peter, because of his previous actions, came under Christ’s scrutiny, causing him to remember that which had occurred. And, as a result, he “went out, and wept bitterly” (Luke 22:62).

These eyes belong to the One to whom all judgment has been committed — the living Word, acting on the basis of that which the written Word has declared and has revealed. These are the eyes that will look intently and searchingly upon every Christian, individually, at the judgment seat; and these are the eyes that every Christian, individually, will look into at the same time — eyes described as “a flame of fire.”

THE GLORY OF GOD

The “light” that shined “out of darkness” in Genesis 1:3, and shines “in our hearts” today, concerns itself not only with the initial act of man’s salvation but also with bringing man from immaturity to maturity. As expressed in 2 Corinthians 4:6, “. . . to give the light of the knowledge of the glory of God in the face of Jesus Christ.” And this is the light, providing knowledge, referred to in an immediately preceding verse: “whose minds the god of this age has blinded, who do not believe, lest the light of the gospel of the glory of Christ, who is the image of God, should shine on them” (2 Corinthians 4:4).

In the Genesis account, light shined out of darkness on the first day; but the material creation was not completely restored until the sixth day, with man on the scene and in a position to ascend the throne at the end of the sixth day, on the seventh day.

And within the initial act and progressive manner that God used to restore the material creation, one can clearly see the present initial act and progressive manner that God is using to restore man; and this restoration, as in the type, is with a view to man being able to ascend the throne at the end of six days, on the seventh day.

In the Genesis account, after light had shined out of darkness and a division had been established between the light and the darkness on the first day (Genesis 1:2-5 [2b]), a division was then effected between the waters on the second day (Genesis 1:6-8); and the dry land with its vegetation was subsequently made to appear on the third day (Genesis 1:9-13). But the placing of lights in the heavens (Genesis 1:14-19), the creation of birds that could soar above the earth and marine life that could move throughout the depths of the seas (Genesis 1:20-23), and the creation of great beasts that could roam the earth (Genesis 1:24-25) were restorative and creative acts not brought to pass until the fourth, fifth, and sixth days.

In the antitype, after the movement of the Spirit and the introduction of light has effected the division between spirit and soul on the first day, then God’s work relating to maturity can begin.

In this respect, God’s acts of restoration during the second and third days (a division between the waters, a separation of the dry land from the waters, and the appearance of plant life) refer particularly to the acquisition and understanding of the elementary truths of the Word — redeemed man learning how to make divisions, distinctions, etc. It is in this manner alone that the new creation “in Christ” is brought into existence and begins a progressive growth from immaturity to maturity.

Then, once the Christian has become established in the elementary truths of the Word, progressive growth can continue. The Christian can then move on into truths depicted by the fourth, fifth, and sixth days. He can then view with understanding that which is depicted by the lights in the heavens, begin to soar above the mountains as the eagle, plunge to the depths as the sea creatures, and roam in an unlimited fashion throughout the Word as the great beasts roam the earth.

Then, at the end of his journey from immaturity to maturity, man, at the end of the sixth day, is seen in the type ready to ascend the throne on the seventh day, which is exactly what is about to occur at the end of his journey in the antitype.

“For the word of God is living”; and after it has established a division between man’s “soul and spirit,” it can then effectually work within redeemed man — effecting the metamorphosis of Romans 12:2 — in order to bring man, not just out of the condition in which he presently finds himself, but into the position for which he was created: “Let them have dominion . . . .” (Genesis 1:26, 28).

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Chapter Eight

Let Us Therefore Come Boldly

Seeing then that we have a great High Priest who has passed through the heavens, Jesus the Son of God, let us hold fast our confession.

For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.

Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need. (Hebrews 4:14-16)

The second of the five major warnings in Hebrews begins with the exhortation

Therefore, holy brethren, partakers of the heavenly calling, consider the Apostle and High Priest of our confession, Christ Jesus. (Hebrews 3:1)

And this second major warning in Hebrews ends with an exhortation surrounding that which was introduced at the beginning:

Seeing then that we have a great High Priest who has passed through the heavens . . .

Let us therefore come boldly to the throne of grace that we may obtain mercy and find grace to help in time of need. (Hebrews 4:14, 16 [14a])

As “Apostle,” Christ died for our sins; and as “High Priest,” He ever lives to make intercession for us.

Fallen man can be saved today only because of and through/by Christ’s past work as “Apostle,” and this salvation is the foundation upon which everything rests. But redemption provided through Christ’s past work as Apostle is not the central message of Hebrews. Hebrews looks beyond this point (beyond Exodus 12 in the type), to that which redemption makes possible — things ultimately having to do with the land of Canaan in the type.

Thus, the thought surrounding “our confession” in Hebrews 3:1 must begin with but move beyond Christ’s finished work at Calvary. It must look out ahead, to that which redemption makes possible — things centered in Christians ultimately realizing an inheritance in that heavenly land in the antitype.

The word, “confession [KJV: ‘profession’],” is a translation of the Greek word homologia, meaning “to say the same thing [as another].” Contextually, it would refer to saying the same thing that God has said about His Son as Apostle and High Priest, i.e., agreeing with the record that God has given concerning His Son.

And agreeing with this record, contextually, in Hebrews, would be agreeing with what God has to say about the purpose for His Son’s past work as Apostle and His Son’s present work as High Priest. Only within this framework can Christ’s ministry — past and present — be viewed in a correct perspective.

A reference to one’s confession surrounding that which is in view in Hebrews chapters three and four is also seen in Hebrews 10:23:

Let us hold fast the confession of our hope without wavering . . . .

And, comparing this verse with Hebrews 3:1; 4:14, in the light of “the hope” which we are to hold with confidence and rejoicing in Hebrews 3:6, along with the central message of the book, one could come to only one conclusion. The three verses are actually dealing with different facets of the same central truth.

Hebrews 3:1 views the matter from a dual perspective — Christ’s past, finished work of redemption, and Christ’s present work as High Priest; and Hebrews 4:14 views the matter more from a singular perspective, as does Hebrews 10:23 — that of Christ’s present work as High Priest alone.

Christians are called upon to agree (homologia) with the record that God has given of His Son; and, keeping in mind the central message of Hebrews, whether we view that which Christ’s past work makes possible (His work as Apostle, effecting redemption) or that which Christ’s present work makes possible (His work as High Priest, providing a present cleansing for those whom He has redeemed), the thought must always be the same. One must always keep his eyes centered on the goal lying out ahead, on the purpose surrounding Christ’s past, finished work at Calvary and on the purpose surrounding Christ’s present, continuous work in the heavenly sanctuary.

And this goal has to do with the third office that Christ will one day occupy — that of King. The goal has to do with occupying positions as kings and priests with the great King-Priest in that coming day, a goal that allows the flow of thought to continue quite naturally into the third of the five major warnings, wherein one finds the Melchizedek priesthood brought into full view (Hebrews 5-7).

The goal of our calling is expressed in different ways in Hebrews, clearly revealed to be the same goal in the antitype as that possessed by the Israelites under Moses in the type. Attaining this goal in that future day is spoken of as synonymous with coming into possession of “the hope” set before us (Hebrews 3:6; 6:11, 18-20), inheriting “the promises” (Hebrews 6:12), or realizing “the saving of the soul” (Hebrews 10:35-39).

It is coming into possession of “so great salvation,” to be realized by the “many sons” whom Christ will bring “to glory” with Him (Hebrews 1:14; 2:3, 10). It is entering into that “Sabbath rest” awaiting the people of God (Hebrews 4:1-11).

Attaining this goal, expressed in different ways, is what Hebrews is about; and when the book refers to “the Apostle and High Priest of our confession” or exhorts us to “hold fast our confession” (with the “High Priest of our confession” in view), the thought must be in line with the central message of the book. The thought must have to do with the goal of our calling, expressed over and over many different ways throughout the book.

A PRESENT CLEANSING

Remaining within the typology of the six and seven days referred to in the first part of Hebrews chapter four, the high priestly ministry of Christ, introduced at the end of the chapter (carrying through into chapter 5), has a dual aspect. There is one type of ministry in view during the six days (more specifically, days two through six), with another type of ministry being brought to pass after six days, on the seventh day.

There is first Christ’s present high priestly ministry, patterned after the order of Aaron, wherein He is a minister in the sanctuary (as was Aaron). He is presently ministering on behalf of those destined to occupy positions with Him as “kings and priests” during the coming age, and He is ministering on the basis of His shed blood on the mercy seat in the heavenly sanctuary.

(Note that Christ can minister in the sanctuary in this manner today, though not of the Levitical line, because He is not ministering as High Priest to individuals under the Mosaic Economy. Rather, He is ministering on behalf of those who form the one new man “in Christ.”

But in that coming day when Israel is brought back into the picture, Christ’s priesthood, of necessity, will have to change. In that day Christ will be the great King-Priest after the order of Melchizedek, a priesthood of an entirely different order.)

Christ’s present high priestly ministry is occurring during that period when Christians, as the Israelites under Moses in past time, are moving toward the land to which they have been called; and this is also a ministry occurring during the antitype of days two through six in the typology of Genesis chapter one.

In the antitype of the activity on day one in the Genesis account — by the action of the Spirit, using the God-breathed Word, on the basis of the finished work of the Son — there is a division established between the soul and the spirit. The spirit is separated from the soul, there is an in-breathing of life, and the individual, by this process, passes “from death to life” (Genesis 1:2-5 [2b]; John 3:3; 5:24; Hebrews 4:12). And this is brought to pass on the basis of Christ’s past work as Apostle.

Then in the antitype of the activity occurring on days two through six — by a continued work of the triune Godhead — there is a progressive growth from immaturity to maturity. The indwelling Spirit uses the God-breathed Word to continue and sustain that life previously brought into existence as He effects spiritual growth toward maturity. And the Son, during this time, occupies the office of High Priest in the heavenly sanctuary to provide a present cleansing for the ones progressively moving, under the leadership of the Spirit, from immaturity to maturity in their spiritual growth.

(Thus, events occurring during the first day point to Christ’s work as Apostle, for it was as Apostle that “Christ died for our sins”; and the Spirit’s work on this day, in the antitype, occurs on the basis of Christ’s finished work at Calvary alone and has nothing to do with His subsequent work as High Priest.

Christ’s high priestly ministry, patterned after the order of Aaron, comes into view only after the time depicted by events on day one, only after the person has passed “from death to life.”)

That which is depicted by events on days two and three has to do with divisions, distinctions (as that which is depicted by events on day one — the division between soul and spirit, effecting the salvation that we presently possess). On day two, the waters below the atmosphere were divided from the waters above the atmosphere (the antediluvian world had water both below and above the atmosphere, with the water above the atmosphere coming down at the time of the Flood during Noah’s day [Genesis 1:6-8; cf. Genesis 7:11]). Then on day three the earth’s land masses began to appear above the water, and vegetation began to appear (Genesis 1:9-13).

(Both in Genesis 1:2 and during the Noachian Flood [Genesis 6-8] water covered the whole face of the earth. During Noah’s day, God caused land to appear above the water once again through the means seen in Psalm 104:6-9 NASB95 — “The mountains rose, the valleys sank . . . .” God, at this time began to lower some land masses and raise other land masses [e.g., the Pacific basin, and the western U.S.], allowing the water to run into the basins and dry land to appear on the land masses being raised.

In Genesis 1:6-7 though, God removed vast quantities of the water covering the earth and placed this water above the atmosphere. This alone may have allowed sufficient land to appear above the water. We’re not told. If not, God would have done the same thing which He later did [again?] during Noah’s day, for God works in established patterns.

Note though that God’s activity during Noah’s day was not a restoration of the earth per se. Had it been, the waters that fell in the form of torrential rain would have been placed back above the atmosphere, along with the curse on the ground being lifted [Genesis 3:17-18]. But all of that awaits a future day, seen in Acts 3:21 — the restoration of all things.)

Events occurring during the first three days in Genesis chapter one would point to elementary things or the basics in one’s spiritual life and growth. Events occurring during day one would point to a work having to do with the impartation of life. Then events occurring during days two and three would point to divisions, distinctions as one begins to progressively grow within the framework of the new life brought into existence on the first day. One would learn to distinguish between the soulical and spiritual, spiritual and carnal (fleshly), Jew, Gentile, and Christian, the dispensations, etc.

Only when one learns the distinctions, divisions depicted by that which was brought to pass on days two and three is he in a position to move on into the things depicted by that which was brought to pass on days four through six. On these three days, light was restored to the sun and moon (day four, Genesis 1:14-19); sea life and the birds of the air were created (day five, Genesis 1:20-23); and then God created all the living creatures that roam the earth, followed by His creation of man (day six, Genesis 1:24-27).

That which is depicted by the work of the Triune Godhead during these three days points to things beyond elementary truths in the antitype. After one has passed “from death to life” and has been instructed in the elementary truths (days one through three) — after he has been “born from above” and has grown to a degree in his Christian life — he can then begin to view with understanding deeper spiritual truths of the Word. He can then begin to view with understanding those things in the Word depicted by events on days four through six.

An individual in this position can then begin to sink deep shafts down into the Word and mine its treasures. He can look into the Word and understand that which is depicted by the lights in the heavens. He can in the true sense of the Word, “mount up with wings as eagles . . . run, and not be weary . . . walk, and not faint” (Isaiah 40:31), as he scales the heights; or he can scale the depths of the Word as the sea creatures plunge to the depths of the sea; or he can roam through the Word as the land creatures roam the earth.

In short, the more a person progresses from immaturity to maturity the more he comes into a position where he becomes unlimited in that which he can mine from the God-breathed Word in his possession. And the whole matter is with a view to man, at the end of six days, at the end of six thousand years, being in a position to realize the purpose for his very existence: “Let them have dominion . . . .” (Genesis 1:26, 28).

It is only during that period depicted by events during days two through six that Christ exercises His present high priestly ministry, patterned after the order of Aaron. That which is depicted by events on the seventh day (the seventh one-thousand-year period) necessitates a change in Christ’s high priestly ministry.

In that day, Christ will no longer be a minister of the sanctuary after the order of Aaron. Rather, in that day Christ will be the great King-Priest after the order of Melchizedek, which is the direction that the book of Hebrews moves immediately following the conclusion of the second of the five major warnings in Hebrews 4 (ref. Hebrews 5-7).

1) THE ISRAELITES UNDER MOSES AND JOSHUA

Beginning with Exodus chapter twelve and continuing through the book of Joshua there is one complete type (comprised of innumerable individual types), a complete type previously established and set forth in very concise and precise form in the opening two chapters of Genesis. These two chapters in Genesis form not only the foundation for the septenary arrangement of Scripture but also the foundation for teachings surrounding the entirety of the Christian life, from birth to the Messianic Kingdom. And the subsequent portion of Scripture from Exodus chapter twelve through Joshua simply enlarges upon that which was previously set forth at the beginning, in the opening verses of Genesis.

In this respect, events on the day of the Passover in Exodus chapter twelve would parallel events on day one in Genesis chapter one (Genesis 1:2-5 [2b]). Then, events beyond the Passover in Exodus would parallel events beyond the first day in Genesis (Genesis 1:6ff).

In Exodus, the firstborn, a ruined creation, came under the sentence of death; and God made provision whereby He could remove “the first” and establish “the second” (Hebrews 10:9). God provided a substitutionary death, with a resurrection to life beyond the Red Sea passage.

A lamb from the flock could die in the stead of the firstborn in the family. The lamb was to be slain, and blood from the slain lamb was to be applied to the door posts and lintel of the house in which the firstborn lived. Then, when the Lord passed through the land of Egypt at midnight and saw the blood applied to the door posts and lintel, He knew that the firstborn in that house had already died. A substitutionary death had occurred, God was satisfied, and the Lord consequently passed over that house.

Beyond that was burial on the western banks of the Red Sea in Egypt and resurrection to “walk in newness of life” on the eastern banks of the Red Sea in the wilderness. And the entire matter was with a view to the Israelites one day realizing their calling in the land set before them, the land of Canaan.

Then, in the parallel type in Genesis, in the original type, God, on the first day, began the work of bringing a ruined creation out of its ruined state (Genesis 1:2-5 [2b]). The Spirit of God moved and God spoke, events that could occur only in connection with a work by the Son (John 1:3). Thus, the Son is seen throughout God’s activity during the six days in Genesis chapter one through activity that could pertain only to Him.

The Spirit moving and God speaking were simultaneous, inseparable events (the Spirit does not move either apart from or contrary to the Word, something very evident when the type is compared with the antitype).

The removal of the earth from its watery grave though was a subsequent event. There was death, burial in water, and resurrection to newness of life in both the Genesis and Exodus accounts; and this is seen in the antitype through man’s salvation and subsequent baptism today (cf. Genesis 1:2, 9; Exodus 12-14; 1 Corinthians 10:1-2; Colossians 2:12; 2 Peter 3:5-6 [Note also 1 Peter 3:20-21. The original type, upon which the typology surrounding the Noachian Flood must be viewed, is Genesis 1:2ff]).

(The proper place for “baptism” in relation to “salvation” is thus seen in both the restoration of the earth in Genesis and in the Israelites’ passage through the Red Sea in Exodus. Within a Scriptural framework, baptism can only be subsequent to — never a part of — salvation.

Also, the removal of the earth from its watery grave — depicting resurrection to life, paralleling resurrection to life on the eastern banks of the Red Sea in Exodus 14 — was an event that occurred on the third day [Exodus 14:9]. In this respect, events occurring on the second and third days, within the framework of depicting the central spiritual truths at hand, should be thought of more in the sense of a unit. However, another spiritual truth is shown by depicting “resurrection” as occurring on the third day, for that is the day resurrection will occur [cf. Hosea 6:2; Luke 24:21; 1 Corinthians 15:4].

Viewing the matter more in the sense of central spiritual truths though, events occurring on days two and three would simply point to the basics in one’s spiritual life and growth, following the individual’s passage “from death to life” [depicted by events occurring on day one]. They must be viewed after this fashion, for something alluded to by an event on day three actually occurs in the subsequent type in Exodus and in biblical examples of the antitype immediately following that alluded to by events on day one [cf. Exodus 12; 13; 14, Acts 8:26-39; 16:30-34].

Note that events on days four through six should also be viewed after this same fashion — as a unit. That is, events occurring on day six would not necessarily point to spiritual truths above and beyond those depicted by events on days four and five. In this respect, the opening chapter of Genesis presents two units within two triads of days that cover the entirety of the Christian life from birth to the Messianic Kingdom.)

In the type, beginning in Exodus chapter fourteen, the high priestly ministry of Aaron came into view following the Red Sea passage and the march of the Israelites to Sinai. Aaron’s ministry occurred during that time when the people acted upon the Word received through Moses at Sinai and journeyed toward the land set before them. And within the framework of Genesis chapter one — within the original type — this period would parallel that time depicted by events on days two through six.

The ministry of Aaron though, as previously shown, does not extend over into that future time depicted by events on the seventh day. It was Joshua who led the Israelites into the land of Canaan (the rest set before them), which would move one beyond the sixth day in the type; and Aaron, as Moses, was removed via death prior to this time.

Christ’s ministry during that future time, in the antitype, will likewise be different. The “death of the high priest [after the order of Aaron],” in the antitype of Numbers 35:28, will occur. And in that coming seventh day, Christ, rather than being a minister in the heavenly sanctuary on behalf of His future co-heirs, will be the great King-Priest in Jerusalem, after the order of Melchizedek, with His co-heirs occupying positions on the throne with Him.

(Ref. the author’s book, The Time of the End BOOK, Appendix 2, “The Death of the High Priest.”)

Thus, Hebrews 4:14-16, closing the second of the five major warnings, deals with Christ’s ministry during the antitype of events surrounding days two through six in the first chapter of Genesis or with the antitype of the Israelites during their wilderness journey under Moses (parallel types pointing to one antitype). Christ is presently exercising the office of High Priest on behalf of Christians during their pilgrim journey, during that time when they are progressing in their spiritual growth from immaturity to maturity. And this ministry is to provide a present cleansing for the “kings and priests” that Christ is about to bring forth to occupy positions on the throne with Him at the end of the sixth day, on the seventh day.

(Note that a first-mention principle has been established in Genesis 1:2-3 [2b]. The Spirit is seen in these opening verses acting in connection with and in complete accord with all subsequent Scripture.

Man’s salvation in the beginning [seen in the events of day one in the type] occurs through the Spirit using the God-breathed Word to bring about life where life had not previously existed; and man’s spiritual growth toward maturity [seen in the events of days two through six in the type] occurs by the Spirit continuing to use the God-breathed Word to sustain and nourish the life previously brought into existence.)

2) “IF I DO NOT WASH YOU”

Christ’s present ministry and the purpose for this ministry can be seen about as well as anywhere in Scripture in the account of His washing the disciples’ feet in John 13:2-11. In this account Christ laid aside His garments, took a towel, girded Himself, poured water into a basin, and began to wash the disciples’ feet. And the heart of the matter is revealed in the interchange of words between Christ and Peter when Christ came to Peter and sought to wash his feet.

Peter, not understanding what was happening, attempted to prevent Christ from washing his feet. Peter said,

You shall never [a double negative in the Greek text — very emphatic] wash my feet!” And Christ’s response was, “If I do not wash you, you have no part with me [two negatives in the reply, If I do not, then you will not]. (John 13:8)

Peter, still not understanding, but taking Christ at His word that he could have “no part with” Him apart from allowing Christ to wash his feet, went beyond that point and requested that not only his feet but his complete body be bathed (John 13:9). Peter, in essence, said, “If that’s what it will take to have ‘a part with’ you, then don’t stop with just my feet. Give me a complete bath.”

Jesus then responded by saying,

He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you [a reference to Judas]. (John 13:10; cf. John 13:11)

Throughout this interchange, there is a play on two Greek words, nipto and louo, both translated the same way in the English text. When used together like this, nipto refers to washing “a part of that which is in view” (a part of the body in this case — the feet), and louo refers to washing “the whole of that which is in view” (the whole body in this case). Thus, the English text does not really convey the central crux of this passage.

In verse eight, Christ used the word nipto, indicating that Peter (and the other disciples) could have “a part with” Him only if they availed themselves of the provided “partial washing.” In verse nine, Peter alluded to the type washing that would be shown by the word louo, not by the word nipto that Christ had used. This is evident from verse ten, where Christ used both words. Christ, in response to Peter, said, “He who is bathed [louo] needs only to wash [nipto] his feet . . . .”

Then, the inflection of these two verbs in the Greek text is quite revealing. The former (louo) appears in a perfect tense, and the latter (nipto) appears in a present tense in the middle voice. The perfect tense shows action completed in past time, with the results of that action existing in a finished state during present time; and the present tense (indicative mood, middle voice) shows present, continuous action on the part of the individual himself.

In other words, Peter had been washed completely once; and that washing was accomplished in past time, with the results of that washing existing during present time in a finished state.

Then there is a present, continuous washing that involves only parts of that which previously had been washed completely (the individual, following a complete washing, continuously allows Christ to wash the parts becoming defiled through contact with the world).

Christ drew His teachings surrounding the use of louo and nipto from the typology of the tabernacle and its priestly ministry, where this two-fold washing can be clearly seen:

1) In a bathing of the complete body (louo) upon one’s entrance into the priesthood.

2) In the subsequent washing, time after time (in a continuous fashion), of the person’s hands and feet (nipto) at the laver in the courtyard as he exercised his priestly duties (cf. Exodus 29:4; 30:18-21; 40:12-15, 30-32 [the Septuagint uses both louo and nipto in these passages, showing the correct distinction]).

Christians are New Testament priests, who previously experienced a complete washing upon their entrance into the priesthood (at the point of salvation). However, Christians still reside in a body of death and become defiled through contact with this present world, as the Aaronic priest’s hands and feet became defiled while ministering between the brazen altar and Holy Place. And Christians, as the Aaronic priests, must stop at the laver (placed in the courtyard of the tabernacle between the brazen altar and Holy Place) and wash those parts that have become defiled.

This is done today through a confession of one’s sins, and cleansing occurs through Christ’s high priestly ministry on the basis of His shed blood on the mercy seat in the heavenly sanctuary (1 John 1:6-2:2).

And, as Jesus told Peter, “If I do not wash you, you have no part with Me (John 13:8b).” All Christians are “in Christ [associated with louo],” but having a part “with Christ [associated with nipto]” is a different matter entirely. The reference would be to having a part with Him in that coming day (as co-heirs in the kingdom), for that was the subject at hand in John’s gospel.

The Spirit of God presently indwells all Christians to lead them into all truth (during that time depicted by days two through six in Genesis chapter one); and, during the same period of time, Christ, as High Priest in the heavenly sanctuary, provides cleansing from the world’s defilement for the ones progressing from immaturity to maturity.

Christians who allow the Holy Spirit to lead them into all truth and, at the same time, allow Christ to wash their feet are the ones in a position to run the race in a victorious manner. These are the ones who can engage and victoriously combat the enemy presently dwelling in the land to which Christians have been called. Consequently, these are the ones who can overcome the enemy rather than be overcome by the enemy.

A COMPLETE CLEANSING

Drawing from the typology of Genesis chapter twenty-four, the primary mission of the Holy Spirit in the world today is to acquire a bride for God’s Son. As Abraham’s servant was sent into the far country (Mesopotamia) to acquire a bride for Abraham’s son, the Holy Spirit has been sent into the far country (this world) to acquire a bride for God’s Son. And, as Abraham’s servant acquired and removed the bride during his day, the Holy Spirit is presently acquiring and will shortly remove the bride during the present day.

To place the person within the family (from which the bride is removed [see typology of Genesis 24]), the Holy Spirit uses the God-breathed Word and effects a cleansing (louo) on the basis of the Son’s finished work at Calvary. Then, to bring about the removal of the bride from the family (or, as in the original type in Genesis 2, a removal from the body [Eve, removed from Adam’s body]), the Holy Spirit continues using the God-breathed Word as He effects spiritual growth unto maturity and, at the same time, allows Christ to effect a cleansing (nipto) on the basis of His present work in the heavenly sanctuary.

The past cleansing has to do with Christ’s work as Apostle, with the salvation that we presently possess; and the present cleansing has to do with Christ’s work as High Priest, with the salvation of the soul, the salvation to be revealed at the time of Christ’s return.

Both cleansings are full and complete. Each involves that part which is defiled — the whole of man (louo), and then parts of the cleansed man subsequently becoming defiled through contact with this present world (nipto). And the object, the ultimate goal, is given in Ephesians 5:27:

That he [Christ] might present her [the Church] to Himself a glorious Church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish. (cf. Ephesians 5:25-26)

Redeemed individuals having a part with Christ in that day will possess a redeemed body enswathed in Glory, completely free from any taint of corruption associated with the former creation in Adam. The Christians’ present position “in Christ,” having to do with man’s redeemed spirit and his spiritual standing before God, will, in that day, have to do with man in his complete being. In that day, unlike today, 2 Corinthians 5:17 (“. . . old things have passed away; behold, all things have become new”) will be equally applicable to any one of the three parts of triune man — body, soul, and spirit.

(Knowledge of this fact will shed light upon the completeness of God’s restoration of the earth in Genesis 1:2-25 [2b]. The earth was not restored after an incomplete fashion, allowing man to view any part of the destruction in Genesis 1:2a or to look back behind this destruction in geology or any of the other sciences. God’s restoration was complete. Old things passed away; all things became new. All traces of the former were wiped out, and that which exists today [the complete fossil record, etc.] must be placed within the framework of the past six thousand years — within the framework of that which became new, though presently under a curse.

The condition of the material creation at the end of the six days of God’s restorative work in Genesis chapter one must, within a type-antitype framework, parallel the condition of redeemed man at the end of God’s restorative work depicted by events during the six days in Genesis. Divine activity occurs throughout the restoration of both; and God’s work in one must parallel His work in the other after a fashion that necessitates a perfect work in both.)

CONCLUDING REMARKS

The second of the five major warnings in Hebrews chapter four closes with three admonitions, which, in a sense, form one three-fold admonition:

1) Let us therefore be diligent to enter that rest . . . . (Hebrews 4:11)

2) let us hold fast our confession . . . . (Hebrews 4:14)

3) Let us therefore come boldly to the throne of grace [with Christ’s present high priestly ministry and the hope set before us (to be realized in that seventh day) in view] . . . . (Hebrews 4:16)

Our eyes are to be fixed on the one goal out ahead; and we have the assurance that, as we move toward this goal, we can, at any time, come boldly into the very presence of the One who made it all possible, obtain mercy, and find grace to help in time of need.

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

The following Word Document is Safe to open and print: From Egypt to Canaan BOOK by Arlen L. Chitwood.docx

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Man's Commentaries
By Arlen Chitwood of Lamp Broadcast

Excerpt from:

Bible One - Arlen Chitwood's Had Ye Believed Moses, Ch. 1

Had Ye Believed Moses by Arlen Chitwood, Ch. 1, Pg. 2

Man is often quick to check the commentaries, to see what another man has to say about a matter in Scripture. But going to that which man has to say is checking that which is lifeless in an effort to shed light upon that which is living. Something of this nature is like trying to set the celestial chronometer by the timepiece in Greenwich. Neither is done, and the inverse of both must always be the case.

It matters not what man may think about the Word or about that which it has to say. Man’s thoughts are totally immaterial. The only thing of any moment whatsoever is the Word’s own testimony about itself or about any matter with which it deals, with the Word understood in the light of itself, under the guidance of the indwelling Spirit.

Note: My title, not Arlen's.

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Biblical Perfection Numbers:

Three -- divine perfection

Seven -- spiritual perfection

Ten -- ordinal perfection

Twelve -- governmental perfection

When Christ returns to the earth at the end of the Tribulation He will be accompanied by Moses and Elijah, along with a great contingent of angels. Christians, having been removed from the earth at least seven years earlier — contrary to common belief and teaching — will not be with Christ at this time.

The Son of Man Coming in His Kingdom
By Arlen L. Chitwood of Lamp Broadcast

Part I

Part II

Part III

Part IV

Part I of IV

Significance of that Seen in Matthew 16:28-17:5

“Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.
And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
And, behold, there appeared unto them Moses and Elijah talking with him.
Then appeared Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elijah.
While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him” (Matthew 16:28-17:5).

The scene on the Mount, in Matthew 17:1-5, depicts that stated in the last verse of the preceding chapter — “the Son of man coming in his kingdom” (Matthew 16:28). This is not a foreview of or something like Christ’s return in possession of the kingdom at this time (cf. Daniel 7:13-14). Rather, exactly as the text states, some standing there saw “the Son of man coming in his kingdom.” God can deal with time and with events during time in this manner if He so desires.

God can move man back in time, or forward in time (e.g., He moved Ezekiel back in time and John forward in time [Ezekiel 8:1ff; Revelation 1:10ff]). As well, God can change time as we know it if He so desires ( Joshua 10:12-14; Isaiah 38:7-8; Amos 8:9; Matthew 24:22; 2 Peter 3:8). Then God can deal with events occurring during the time in which man has been placed.

The Scene in Matthew 17:1-5

The time when the Son of Man will come in His kingdom is seen to occur “after six days,” which places it in complete accord with all related Scripture — on the seventh day, the seventh 1,000-year period.

This is the way matters are presented, at the very beginning of the Old Testament, in the opening two chapters of Genesis, (Genesis 1; 2) establishing a foundational basis for that about to be revealed.

And, as well, this is the way matters are presented at the beginning of the New Testament, in the opening two chapters of John’s gospel (John 1; 2) again setting forth the same foundational basis previously seen beginning Genesis for that about to be revealed.

(Ref. the author’s pamphlet, “Genesis and John!” in this website, showing why John must be seen as the gospel beginning the N.T., not Matthew.)

The location used to depict the Son of Man coming in His kingdom was “an high mountain.” “A mountain” is used in Scripture to depict a kingdom. And Christ didn’t select just any mountain to depict that in view. Rather, Christ took three of His disciples up into “an high mountain.”

Note how “a mountain” is used in a metaphorical respect in Isaiah 2:1-4 to depict not only Christ’s kingdom but lesser kingdoms on earth in that coming day — “the mountain of the Lord’s house [Christ’s kingdom] shall be established in the top of the mountains [all the subordinate world kingdoms, referred to in this respect later in the verse through the use of ‘hills’].”

Or, Daniel 2:35, 44-45, as Revelation 11:15, shows the matter after a slightly different fashion. In these sections of Scripture, the kingdom of Christ alone is seen, with all of the lesser world kingdoms seen as forming part of the worldwide kingdom of Christ.

In Daniel 2:35, 44-45, Christ is seen smiting the final form of Gentile world power at the time of His return (which will be a worldwide power under the Beast, Antichrist). And “a great mountain” is used to depict the kingdom of Christ as it will exist following the destruction of that depicted by the image. Then Revelation 11:15 simply states the same thing at the same time, apart from the use of metaphors:

“The kingdom of the world has become the kingdom of our Lord, and of His Christ, and He will reign forever and ever,” (Revelation 11:15 NASB95).

Those present on the Mount were Christ, Moses, Elijah, and three of the twelve disciples (Peter, James, and John).

Christ was “transfigured” before the disciples (enswathed in the Glory of God).

Moses and Elijah “appeared in glory” with Christ (evidently enswathed in Glory as well [Luke 9:31]), and “a bright cloud” overshadowed all present on the Mount (which could only be the Glory seen in an overall respect in the kingdom).

Then Peter, James, and John — though not enswathed in Glory, as the Others — were present within the overall scope of the Glory overshadowing everyone.

And Peter recognized this scene to be exactly what was being depicted. He suggested building three “tabernacles,” one for Jesus, one for Moses, and one for Elijah. This would be an allusion to the feast of Tabernacles, the seventh and last of the Jewish festivals, depicting offerings and a time of rest at the termination of that set forth by the previous six festivals (foreshadowing offerings during the earth’s coming Sabbath, the Messianic Era).

(These seven festivals form the prophetic calendar of Israel, having to do with events which will transpire following Christ’s return at the end of the Tribulation, leading into the Messianic Era. Refer to the author’s pamphlet, “The Seven Jewish Festivals by Arlen Chitwood.”)

Also see in this site: The Seven Jewish Festivals and Israel from Death to Life BOOK.

Jesus, Moses, and Elijah

When Jesus returns to the earth — that is, when the Son of Man comes “in his kingdom” — He will be accompanied by “the armies…in heaven,” seen and identified elsewhere as “angels” (cf. Matthew 24:31; 2 Thessalonians 1:7; Revelation 19:14). As well, according to the scene on the Mount in Matthew 17:1-5, Christ will be accompanied at this time by Moses and Elijah.

The matter can’t possibly be viewed after any other fashion. That which has already occurred in the respect depicted in Matthew 17:1-5 cannot be changed. Attempting to see Christ returning at the end of the Tribulation — “the Son of man coming in his kingdom” — apart from seeing Moses and Elijah accompanying Him would be the same as attempting to change something in past history.

The scene in Matthew 17:1-5 is simply future history which has already been depicted (has already occurred in one respect), though it will occur at a yet future date. And it must occur in the future exactly as it occurred in the past.

This will explain why two men were present on the Mount of Olives in Acts chapter one (Acts 1, specifically Acts 1:10) when Christ ascended, for He is to return in exactly the same manner that He went away. Two men were present when He went away, and two men will be present when He returns. And these two men are identified in Matthew 17:1-5.

(Why will these two particular men be with Christ at the time of His return? Aside from the simple fact that this is the way Biblical revelation presents the matter, there are evident, inseparably related reasons why they will be present [ref. Part III following].)

Peter, James, and John

One thing should be kept in mind about the scene set forth in Matthew 17:1-5. The scene, first and foremost, is Jewish. It is like and akin to the scene at the time of His ascension. Christ ascended with His hands raised, blessing the disciples (Luke 24:50-51). And, returning in the same manner that He went away, He will have His hands raised to bless, not just the disciples, but the entire Jewish nation.

This would be seen in Matthew 17:1-5 by the three disciples not only on the Mount in Christ’s presence but also overshadowed by God’s Glory. As at the ascension, blessings would move beyond them to the entire Jewish nation.

Then something not seen in Matthew 17:1-5, though dealt with in related Scripture, would be those down at the foot of and removed from the mount in all directions — the nations. Blessings will flow out from the Mount through a restored and blessed Jewish nation to those comprising all of the Gentile nations (Genesis 12:3).

The Church and Matthew 17:1-5

Within the scope of the events as they are depicted in Matthew 17:1-5, the Church can be seen only in a secondary respect. The scene presented in these verses has to do with Christ’s return to the earth at the end of the Tribulation. The scene is Jewish, with the nations in view; and Christians will not be with Christ when he returns to the earth at this time to deal with Israel and the nations.

At least two of the types deal with this aspect of the matter.

In Genesis 45:1ff, when Joseph dealt with His brethren in Egypt, at the time he revealed himself to them, his wife (Asenath) was not with him. Rather she was in another part of the palace.
In Exodus 4:19ff, when Moses returned to Egypt to deal with Israel, his wife (Zipporah) only went part way with him. She was not with him in Egypt when he dealt with Israel through their religious leaders.

And Moses’ dealings with these religious leaders was with a view to his subsequent dealing with the leader of the Gentile world power of that day concerning the departure of the Jewish people from Egypt.

When Christ returns at the end of the Tribulation, Christians, exactly as in the two referenced types, will not return to the earth with Him. [Those*] Christians, seen as Christ’s bride in that day, about to become His wife, may, as Zipporah, come part way (possibly remaining in the new Jerusalem in the heavens above the earth [the place from which Christ and His wife will reign during the Millennium]).

Or, as Asenath, the bride could be in another part of the palace when Christ deals with His brethren (again, possibly in the New Jerusalem above the earth).

Many individuals look upon the presence of Moses and Elijah in Matthew 17:1-5 as representing two types of Christians following the rapture — those who had died during the previous 2,000-year dispensation and had been raised from the dead, and those removed from the earth without dying.

Moses had died (Deuteronomy 34:5-8), and it is evident from his appearance with Elijah on the Mount that God had later raised him from the dead (cf. Jude 1:9). And Elijah had been removed from the earth without dying (2 Kings 2:11).

In a secondary respect, one could draw a teaching from Matthew 17:1-5 concerning two types of Christians at the time of the rapture — the dead raised, the living removed without dying — but teachings of this nature drawn from this passage would have nothing to do with the primary interpretation of these five verses.

These verses have to do with “the Son of man coming in his kingdom,” accompanied by Moses, Elijah, and angelic armies (seen in corresponding Scripture).

Christians simply will not be there. Matthew 17:1-5 is Jewish, with the nations in view. And this must be recognized in order to properly understand that which is in view.

[*Added "Those" = called out of the called as discussed in Part II.]

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Part II of IV

Seeing Christ in His Greatest (Regal) Magnificence

“Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.
Yea, I think it meet, as long as I am in this tabernacle, to stir you up by putting you in remembrance:
Knowing that shortly I must put off this tabernacle, even as our Lord Jesus Christ hath shewed me.
Morever I will endeavour that ye may be able after my decease to have these things always in remembrance.
For we have not followed cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty [Gk., superlative; lit., ‘His greatest (regal) magnificence’].
For he received from God the Father honour and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased.
And this voice which came from heaven we heard when we were with him in the holy mount” (2 Peter 1:12-18).

Peter wrote his second epistle about 60 A.D., which would have been almost three decades beyond the events on the Mount, seen in Matthew 17:1-5. And these events had been of such a nature that after all these years they were still uppermost in his mind.

At the end of instructions and exhortation pertaining to present Christian living with a view to that which lies out ahead (2 Peter 1:1-9), Peter called attention to the Christians’ “calling and election” (2 Peter 1:10). And, within context, a Christian’s “calling and election” have to do with “exceeding great and precious promises,” to be realized in the coming “kingdom of our Lord and Saviour Jesus Christ” (2 Peter 1:4, 12), which Peter goes on to deal with through that which he, James, and John had seen when they were with Christ ”in the holy mount” (2 Peter 1:16-18).

“Calling and Election”

Individuals are to give diligence to make their “calling and election sure.” The word “election” could be better translated called out. The words translated “calling” and “election” in this verse are from the same root forms as the cognate words in the Greek text translated “called” and “chosen” in Matthew 22:14, which should literally be translated,

“For many are called, but few are called out.”

(Both an individual’s calling and out-calling have to do with the same thing. His calling can’t have to do with the Christian’s presently possessed salvation, for he can’t make that anymore “sure” than it already exists.
Salvation by grace through faith has already been made “sure,” based on Christ’s finished work at Calvary.An individual has been saved for a purpose; and that “purpose” would equate to his calling, as “realizing that purpose” would equate to his out-calling.
Both have to do with a future salvation, the salvation of the soul; and both have to do with Christians one day being called out of the called and realizing positions as co-heirs with Christ in His kingdom.)

The word “diligence” in verse ten (2 Peter 1:10) is from the same word also translated “diligence” in verse five (2 Peter 1:5).

With the same intensity that a person is to abundantly supply in his faith virtue…, he is to make his calling and out-calling “sure.” The word “sure” is the translation of a word which means “certain,” “firm,” “secure.” And to make his calling and out-calling “sure,” a Christian would have to be knowledgeable concerning that which is in view (note epignosis [Gk.], “mature knowledge,” in 2 Peter 1:8).

(There can be no such thing as following Biblical guidelines surrounding the purpose for one’s salvation and, at the same time, ignoring one’s calling and out-calling. The entire concept widely promulgated in Christian circles today which states or teaches that the one really important thing is just to be saved has no basis in Scripture whatsoever. Scripture places the emphasis on the purpose for one’s salvation. It is man who has turned this around and placed the emphasis back on salvation itself.)

The entire purpose for the present dispensation is to procure a bride for God’s Son, with a view to the coming age when the Son will reign over the earth with His consort queen (procured during the present dispensation).

God has set aside an entire dispensation lasting 2,000 years for this purpose. He sent His Spirit into the world at the beginning of the dispensation with specific instructions (seen in the type in Genesis 24:3-9). And the work of the Spirit throughout the dispensation, though it includes breathing life into the one who has no life (salvation of the unsaved), is primarily concerned with procuring a bride for God’s Son. And the bride is to be taken from the saved, not from the unsaved (seen in the type in Genesis 24 through the specific instructions which Abraham gave his servant and that which the servant did once he was in Mesopotamia — went to the city where Abraham’s kindred resided, and went to Abraham’s kindred in that city [Genesis 24:3-27]).

The whole of the matter surrounding the reason for the Spirit being sent into the world at the beginning of this dispensation has to do with one’s calling and out-calling. And Christians are to be knowledgeable concerning God’s plans and purposes for the present dispensation, making their calling and out-calling “sure.”

“In the Holy Mount”

Peter, following his exhortation to Christians pertaining to making their calling and out-calling sure (2 Peter 1:10), with a view to an abundant entrance into the kingdom (2 Peter 1:11), then states that he would “not be negligent” to keep those to whom he is writing “always in remembrance of these things.” And Peter was going to do this even though these Christians were already “established in the present truth” (2 Peter 1:12ff).

Peter knew that these Christians already possessed a firm foundation (literal understanding of the Greek text) in the things that he was proclaiming (2 Peter 1:12b). But that was of no moment to Peter. In time past he had seen something which they hadn’t seen; he had witnessed something which they hadn’t witnessed. He knew something from firsthand experience — the importance of keeping the whole overall teaching surrounding that awaiting Christians at the time of Christ’s return before them at all times.

Peter went on to state that he, along with others (James and John), had seen, with their own eyes, that of which he spoke. He had been on the Mount with James and John years earlier and had seen “the Son of man coming in his kingdom.” He had seen, with his own eyes, the Son of Man in “His greatest [regal] magnificence” (2 Peter 1:16).

And God announced at this time, “This is my beloved Son, in whom I am well pleased” (2 Peter 1:17). “Sonship” implies rulership. Only “Sons” can rule in God’s kingdom. That’s the way it has always been, and that’s the way it will always remain.

This announcement by God at this time — at the time when Peter saw the Son of Man coming in His kingdom — is simply an announcement stating which Son God recognized as the One possessing the right to hold the earth’s sceptre.

In this respect, “Satan,” the incumbent ruler, was/ is a rejected son of God (“a son of God” because of creation, as are all angels). Christ though, at the time Satan tested Him for forty days and nights (Matthew 4:1-11), showed that He was the One possessing the right to hold the sceptre, in Satan’s stead. Christ showed that He, as God’s Son, was fully qualified to take the sceptre as the second Man, the last Adam (note Satan’s repeated statement, “If thou be the Son of God…” [Matthew 4:3, 6]).

Where Adam had failed, Christ could not fail. And that which Adam had lost in the fall Christ would redeem [which included both man and the forfeited domain].

(The redemptive terms for man are set forth early in Genesis — death and shed blood — pointing to Christ’s finished work at Calvary.
The redemptive terms for the forfeited domain [the earth] though are set forth in Revelation 5:1ff, a passage drawing principally from two O.T. types dealing with the subject [Ruth 4:1ff; Jeremiah 32:1ff].
For information on the preceding, refer to the author’s books, (Salvation by Grace through Faith by Arlen Chitwood and/or in this site The Time of the End, chapters 8 and 9, The Seven Sealed Scroll and Redemption, Marriage, Regality).

Again, relative to sonship and rulership, note God’s statement concerning Christ following His baptism, immediately before being tested by Satan (Matthew 3:17). It is exactly the same as His statement in Matthew 17:5:

“This is my beloved Son, in whom I am well pleased.”

Then note Peter’s statement in Matthew 16:16, responding to Christ’s question, concerning Christ’s identity:

“Thou art the Christ, the Son of the living God.”

It would not have been possible for Peter to have responded in a more accurate and complete manner.

This is why Jesus, in response, said, “Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Matthew 16:17).

Peter had identified Christ through saying, in effect, “You are the One Who will rule and reign, the Son Whom God recognizes to possess this right.”

It was shortly after the preceding though that Peter was chastised by the Lord because of something which he stated in a completely opposite respect, which came from below, not from above.

The Lord, following the announcement concerning building His Church (Matthew 16:18-19) began revealing to the disciples approaching events pertaining to His death, burial, and resurrection. Peter, only a short time before, having made the statement concerning Christ’s Sonship and reign, couldn’t understand this at all. And, as a result, Peter took the Lord aside and “began to rebuke Him” (Matthew 16:20-21).

Jesus, in response, associated Peter directly with Satan:

“Get thee behind me, Satan…” (Matthew 16:23)

Peter’s actions shortly before this had emanated from above, from God; now his actions emanated from below, from Satan.

(In reality, these are the only two spheres from which a person’s actions can emanate. A person, in his actions, can either be brought forth “from above” or “from below.” There is no middle ground [Luke 11:23].)

Six days later though the Lord allowed Peter, along with James and John, to have an experience pertaining to his confession concerning Christ’s identity which he would never be able to get away from or forget. And that is the experience recorded in Matthew 17:1-5.

The Lord allowed Peter to see something which would change his outlook on life completely. The Lord allowed Peter to see that toward which all of Scripture moves — “the Son of man coming in his kingdom.”

And almost three decades later, having seen Christ in “His greatest [regal] magnificence” had so impacted Peter that he could never get away from it. This is the one event in his life that he referenced to reveal why he was going to keep on hammering away at teachings surrounding Christ’s coming reign, even though the people whom he addressed were already well-grounded in these truths.

Because of the importance of that which Peter knew — Christians keeping their eyes fixed on that which he had personally witnessed — he was going to keep on proclaiming things pertaining to Christ’s coming kingdom to the point that they could never forget it. He was going to proclaim this message to the point that even after he was dead and gone they still couldn’t get away from it.

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Part III of IV

Moses and Elijah in That Day (I)

“Remember ye the law of Moses my servant, which I commanded unto 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 shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse” (Malachi 4:4-6).

Different, though similar, expressions are used in Scripture to depict the whole 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, the whole of Scripture is once again in view. The Law was given through Moses, and Elijah was one of the prophets.

The same thing is seen through Moses and Elijah’s appearance together in Matthew 17:1-5 and Acts 1:9-11; also, because of that which is involved, evidently the two unidentified men at the empty tomb in Luke 24:4-7 were also Moses and Elijah.

(For information on the preceding, refer to the author’s pamphlet, “Two Men at the Empty Tomb by Arlen Chitwood.”) Or in this website: Two Men at the Empty Tomb.

Then there are a series of events of equal significance concerning these two men which 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, Zechariah 4:14].
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].)

Then, following the Tribulation when these two men return with Christ — i.e., when these two men, depicting the complete written Word [which is living], return with this Word manifested in the form of flesh [again, the living Word] — according to Biblical typology, there will be a continuation and conclusion to their preceding ministry during the Tribulation (Exodus 5:1ff; I Kings 17:1ff). That stated concerning Elijah’s ministry in relation to the Jewish people and the theocracy, seen in Isaiah 40:1-5 and Malachi 3:1-4; 4:5-6, must be brought to pass.

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 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, through the ministry of the two witnesses, 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.

(For additional information on “signs” in the preceding respect, refer to the author’s three pamphlets, “Arlen Chitwood's Signs, Words and Miracles I, 2 and 3.” Also Exodus and Revelation in this site adds to the preceding commentary.)

John 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 ye will receive…”

“In the Holy Mount”

Peter, following his exhortation to Christians pertaining to making their calling and out-calling sure (2 Peter 1:10), with a view to an abundant entrance into the kingdom (2 Peter 1:11), then states that he would “not be negligent” to keep those to whom he is writing “always in remembrance of these things.” And Peter was going to do this even though these Christians were already “established in the present truth” (2 Peter 1:12ff).

Peter knew that these Christians already possessed a firm foundation (literal understanding of the Greek text) in the things that he was proclaiming (2 Peter 1:12b). But that was of no moment to Peter. In time past he had seen something which they hadn’t seen; he had witnessed something which they hadn’t witnessed. He knew something from firsthand experience — the importance of keeping the whole overall teaching surrounding that awaiting Christians at the time of Christ’s return before them at all times.

Peter went on to state that he, along with others (James and John), had seen, with their own eyes, that of which he spoke. He had been on the Mount with James and John years earlier and had seen “the Son of man coming in his kingdom.” He had seen, with his own eyes, the Son of Man in “His greatest [regal] magnificence” (2 Peter 1:16).

And God announced at this time, “This is my beloved Son, in whom I am well pleased” (2 Peter 1:17). “Sonship” implies rulership. Only “Sons” can rule in God’s kingdom. That’s the way it has always been, and that’s the way it will always remain.

This announcement by God at this time — at the time when Peter saw the Son of Man coming in His kingdom — is simply an announcement stating which Son God recognized as the One possessing the right to hold the earth’s sceptre.

In this respect, "Satan," the incumbent ruler, was/is a rejected son of God (“a son of God” because of creation, as are all angels). Christ though, at the time Satan tested Him for forty days and nights (Matthew 4:1-11), showed that He was the One possessing the right to hold the sceptre, in Satan’s stead. Christ showed that He, as God’s Son, was fully qualified to take the sceptre as the second Man, the last Adam (note Satan’s repeated statement, “If thou be the Son of God…” [Matthew 4:3, 6]).

Where Adam had failed, Christ could not fail. And that which Adam had lost in the fall Christ would redeem [which included both man and the forfeited domain].

(The redemptive terms for man are set forth early in Genesis — death and shed blood — pointing to Christ’s finished work at Calvary.
The redemptive terms for the forfeited domain [the earth] though are set forth in Revelation 5:1ff, a passage drawing principally from two O.T. types dealing with the subject [Ruth 4:1ff; Jeremiah 32:1ff].)
(For information on the preceding, refer to the author’s books, Salvation by Grace through Faith by Arlen Chitwood, and/or in this site The Time of the End, chapters 8 and 9, The Seven Sealed Scroll and Redemption, Marriage, Regality.)

Again, relative to sonship and rulership, note God’s statement concerning Christ following His baptism, immediately before being tested by Satan. It is exactly the same as His statement in Matthew 17:5:

“This is my beloved Son, in whom I am well pleased.”

Then note Peter’s statement in Matthew 16:16, responding to Christ’s question, concerning Christ’s identity:

“Thou art the Christ, the Son of the living God.”

It would not have been possible for Peter to have responded in a more accurate and complete manner.

This is why Jesus, in response, said, “Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven” (Matthew 16:17).

Peter had identified Christ through saying, in effect, “You are the One Who will rule and reign, the Son Whom God recognizes to possess this right.”

It was shortly after the preceding though that Peter was chastised by the Lord because of something which he stated in a completely opposite respect, which came from below, not from above.

The Lord, following the announcement concerning building His Church (Matthew 16:18-19) began revealing to the disciples approaching events pertaining to His death, burial, and resurrection. Peter, only a short time before, having made the statement concerning Christ’s Sonship and reign, couldn’t understand this at all. And, as a result, Peter took the Lord aside and “began to rebuke Him” (Matthew 16:20-21).

Jesus, in response, associated Peter directly with Satan:

“Get thee behind me, Satan…”

Peter’s actions shortly before this had emanated from above, from God; now his actions emanated from below, from Satan.

(In reality, these are the only two spheres from which a person’s actions can emanate. A person, in his actions, can either be brought forth “from above” or “from below.” There is no middle ground [Luke 11:23].)

Six days later though the Lord allowed Peter, along with James and John, to have an experience pertaining to his confession concerning Christ’s identity which he would never be able to get away from or forget. And that is the experience recorded in Matthew 17:1-5.

And almost three decades later, having seen Christ in “His greatest [regal] magnificence” had so impacted Peter that he could never get away from it. This is the one event in his life that he referenced to reveal why he was going to keep on hammering away at teachings surrounding Christ’s coming reign, even though the people whom he addressed were already well-grounded in these truths.

Return to Four Parts

Part IV of IV

Moses and Elijah in That Day (II)

Remember ye the law of Moses my servant, which I commanded unto 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 shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse (Malachi 4:4-6).

As seen in Part III of this document, Moses and Elijah will be very instrumental in events surrounding Christ’s return, both immediately preceding His return (during the Tribulation) and at the time of and immediately following His return. Christ will return, not only accompanied by angels (for particular, revealed reasons), but also accompanied by Moses and Elijah (for particular, revealed reasons as well).

Angels accompanying Christ will be sent out to regather the Jewish people from a worldwide dispersion (Matthew 24:29-31). And they will evidently be instrumental in His numerous dealings with the Jewish people at this time, as angels were instrumental in God’s numerous dealings with His people in the past (cf. Genesis 18:1ff; Exodus 23:20-23; Deuteronomy 33:2; 2 Kings 19:35; Psalm 68:17; 78:25; Daniel 6:22; Acts 7:53; Galatians 3:19; Hebrews 2:2)

Moses and Elijah accompanying Christ will be instrumental in events occurring in two realms:

1) The nations, under the Assyrian (the Beast, the Antichrist) ruling the world in that day.
2) Israel, scattered among these same nations.

Moses, as in the type in Exodus, will evidently be instrumental in God’s dealings with the nations at this time. And Elijah, as in the type in I Kings, in line with that prophesied concerning Elijah in Malachi 3:1-3; 4:5-6, can only be seen as instrumental in God’s dealings with the Jewish people at this time.

A Seventy-Five-Day Period

Something often overlooked in Biblical prophecy is a seventy-five-day period seen in the closing three verses of Daniel’s prophecy.

“And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days.
Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.
But go thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days” (Daniel 12:11-13 NASB95).

Numerous events relative to Israel and the nations will occur between the time of Christ’s return and the beginning of the Messianic Kingdom. Little thought is usually given to these events, though the matter is dealt with extensively in Scripture. Too often a somewhat blended picture of central events occurring at this time is seen — Christ’s return, His dealings with Israel (the national conversion, resurrection of O.T. saints, and the restoration of the nation), and the overthrow of Gentile world power.

Scripture though, as previously stated, provides a wealth of information pertaining to the numerous events surrounding Christ’s return. And, within this information, there is a sequence to the order in which these events will occur.

The setting up of “the abomination that maketh desolate,” referred to in Daniel 12:11, is a reference to the actions of the Assyrian breaking his covenant with Israel and desecrating the Holy of Holies of the rebuilt temple. This will occur at the exact mid-point of the seven-year Tribulation (cf. Daniel 8:9-14; 9:26-27; 11:30-32; Matthew 24:15-22; Luke 21:20-24; 2 Thessalonians 2:3-4; Revelation 11:1-2; 12:4-6, 13-16), a period comprised of 2,520 days, or two equal 1,260-day periods (Daniel 7:25; 9:24-27; 12:7; Revelation 11:2-3; 12:6; 13:5).

Daniel 12:11 takes one thirty days beyond the end of the Tribulation, and the next verse (Daniel 12:12) takes one an additional forty-five days beyond the initial thirty, totalling seventy-five days. Then the next verse (Daniel 12:13), the last verse in Daniel, concludes the matter by revealing the time in relation to these seventy-five days when Daniel would be allowed to stand in his “lot” (i.e., be raised from the dead and realize his inheritance in the land [cf. Numbers 26:55; 34:13; 36:2-3; Joshua 14:2; Daniel 12:1-3]).

Thus, the resurrection and restoration of Israel can only be placed toward and at the end of this seventy-five-day period. Numerous events, having to do with both Israel and the nations will occur before this time. Elijah will be instrumental in events having to do with the Jewish people during this time, and Moses will evidently be instrumental in events having to do with the nations during this same time.

Elijah and Israel

The type which one can draw from pertaining to Elijah has to do with his experiences with Ahab (the king in Israel during Elijah’s day, who had married Jezebel, a pagan king’s daughter) and his subsequent experiences with the prophets of Baal and with unbelieving Israel on Mount Carmel.

This was one of the darkest periods in Israeli history. Ahab had led Israel into Baal worship, along with other forms of idolatry; and during his reign the city of Jericho was rebuilt (a curse rested upon anyone rebuilding this city [cf. Joshua 6:26; I Kings 16:34]).

Scripture states that

“Ahab did more to provoke the Lord God to anger than all the kings of Israel that were before him” (I Kings 16:30-34).

This was the situation when Elijah appeared on the scene, beginning a sequence of events — lasting three and one-half years, during which no rain fell throughout the land — which was climaxed by belief in Israel, the prophets of Baal being slain, and rain falling in torrents (I Kings 17:1-18:45; James 5:17-18).

And when Elijah appears to Israel following the Tribulation, it will be after three and one-half years of a rule of the most corrupt and wicked Gentile king that the world will have ever known, one who will seek to destroy Israel from off the face of the earth.

And Elijah, possibly after a similar fashion, will once again bring about that which he brought to pass on Mount Carmel.

He will bring about conditions of a nature which will cause the hearts of the people to turn to the Prophets and the hearts of the Prophets to turn to the people, i.e., bring about belief among the Jewish people where unbelief had previously existed, belief and adherence to that which the Prophets had previously stated (cf. I Kings 18:37-39; Malachi 4:5-6).

Then, in conjunction with the preceding, Elijah is going to bring about a people ready to receive their Messiah when He subsequently reveals Himself to them.

Two complete chapters in the Book of Revelation, extending into part of a third chapter (Rev. 17; 18; 19a), are given over to depicting Israel in the kingdom of Antichrist and that which will happen as a result of Elijah’s ministry immediately following the Tribulation. Israel’s harlotry is seen at an apex and then quickly brought to an end in these chapters. And Scripture elsewhere, having to do with Elijah’s future ministry, tells how this will be done (ref. the author’s pamphlets, The Beast and the Woman by Arlen Chitwood, Part I, Part II and Babylon and Jerusalem by Arlen Chitwood, Part I, Part II).

Moses and the Nations

The things having to do with that which will evidently be Moses’ ministry as it pertains to the nations during this same time also occupies several chapters in the Book of Revelation (Revelation 8; 9; 16).

When the sixth seal of the seven-sealed scroll (Revelation 5) is opened in Revelation 6:12, events being depicted will occur near and at the end of the Tribulation. The kingdom of the Assyrian is seen in utter chaos, a decimated kingdom. Then the heavens are opened (exactly as in Revelation 19:11ff, for they are two depictions of the same scene), with God’s Christ coming forth as “King of kings, and Lord of lords,” though described in a different manner in Revelation 6:16 (as One seated “on a throne”).

And those on the earth — from governmental rulers on thrones to individuals in prisons — will seek to distance themselves from the One coming forth. The kingdom of this world will be in shambles at this time, and those on the earth will evidently have some understanding of what the presence of the One coming forth means, for they will seek to hide themselves and say to the “mountains and rocks”:

“Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb.
For the great day of His wrath is come; and who shall be able to stand?” (Revelation 6:16-17).

The seventh seal has yet to be broken at this point in time, containing the climactic judgments, the seven trumpet and seven vial judgments (which are the same judgments described two different ways, in the same manner that the two depictions of the heavens being opened and Christ coming forth are seen and described in the book two different ways).

(Note that Scripture is quite often structured in the preceding manner, beginning in Genesis and ending in Revelation [e.g., the first thirty-four verses of Genesis cover the whole of Scripture in a skeletal framework; then commentary is provided, adding the sinews, flesh, and skin; or, in the Book of Revelation, note that Revelation 1:10-11 and Revelation 4:1-2 describe exactly the same scene; or that Revelation 10:1-7 and Revelation 16:17-21 describe exactly the same end].
Refer to the author’s book, in this site, The Time of the End, where this structure of Scripture, as seen particularly in the Book of Revelation, is discussed different places.)

The judgments under the seventh seal (the seven trumpet and seven vial judgments) have to do with judgments upon the kingdom of the Assyrian of that day, which will already be a decimated kingdom when the seventh seal is broken and these judgments commence. And these judgments parallel the ten plagues which befell the kingdom of the Assyrian in history (Exodus 7-12).

Both seven and ten are complete numbers, showing complete judgment befalling the kingdom of the Assyrian in both history and prophecy.

And the reason why judgment of this nature will befall the kingdom of the Assyrian in prophecy can only be the same as the reason why it befell the kingdom of the Assyrian in history.

The Assyrian in history was not only seeking to destroy the Jewish people but he would not allow them to leave Egypt in order to realize the rights of the firstborn in the land covenanted to Abraham, Isaac, and Jacob. And the Assyrian in prophecy will do exactly the same thing relative to the Jewish people scattered worldwide, scattered throughout his kingdom.

(God’s power, of course, could easily have overridden the Assyrian’s power in history, as will be the case with the Assyrian’s power in prophecy as well [that is, God could have simply removed His people/ can one day simply remove His people through Divine power, regardless of the Assyrian’s attitude, with that being the end of the matter].
But that is all beside the point. God has chosen to exhibit His power after another fashion entirely. God has chosen to bring matters to pass His way, through His means, resulting in an even greater manifestation of
Divine power [cf. Exodus 9:15-16; Revelation 17:16-17].)

In history, Moses and Aaron confronted the Assyrian, with one message from God. And, in prophecy, evidently Christ Himself and Moses will confront the Assyrian, with the same singular message:

“Thus saith the Lord, Israel is my son, even my firstborn:
And I say unto thee, Let my son go that he may serve me [realizing the rights of the firstborn, in another land]: and if thou refuse to let him go, behold I will slay thy son, even thy firstborn” (Exodus 4:22-23).

In history, the Assyrian’s kingdom was decimated following Moses and Aaron’s appearances before him, with the Assyrian and his armed forces destroyed in the Red Sea following Israel’s removal from Egypt.

And in prophecy, matters will occur exactly the same way.

The Assyrian’s kingdom will be even further decimated (following Christ’s return, with His and evidently Moses’ appearance[s] before him), with his kingdom completely destroyed after Israel has been removed from that which Egypt typifies, from a worldwide dispersion (Isaiah 63:1-4; Ezekiel 38-39; Joel 2:1ff; 3:1ff; Revelation 19:17-21).

(Ref. the author’s book, The Time of the End, Chapters 16-19, in this site, for information on the completion of God’s judgment upon the kingdom of the future Assyrian after the preceding fashion.)

Bible One - Arlen Chitwood's Coming in His Kingdom, four parts which includes not only the four parts above, but also Two Men at the Empty Tomb which follows.

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The Whole of Scripture Summarized:
Creation - Ruin - Restoration - Rest

Note that even Christ was not raised in a body with a covering of Glory. The Glory did not enswathe His body until forty days later, when a Cloud received Him out of the disciple’s sight, when He was caught up into Glory [Acts 1:9; 1 Timothy 3:16].

Rather He was raised in a spiritual body as opposed to the natural — the same body which had been placed in the tomb but with the life-giving, animating principle being the Spirit rather than the blood.

His blood is presently on the mercy seat in heaven.

Two Men at the Empty Tomb
That Which Scripture Reveals About These Two Men
By Arlen Chitwood of Lamp Broadcast

“Now upon the first day of the week, very early in the morning, they came unto the sepulcher bringing spices which they had prepared, and certain others with them.
And they found the stone rolled away from the sepulchre.
And they entered and found not the body of Jesus.
And it came to pass, as they were much perplexed thereabout, behold two men stood by them in shining garments” (Luke 24:1-4).

Comparing the four different gospel accounts having to do with events at and surrounding an empty tomb, it is evident that there were at least two men present, and possibly at least two or three angels as well. To render announcements and provide explanations pertaining to Christ’s resurrection, two men are seen in Luke 24:4 and either men or angels are seen in the other three gospel accounts. That seen in the account in Luke pertaining to two men at the empty tomb is the key to understanding the whole panorama of that stated in the gospel accounts surrounding Christ’s resurrection. And that stated in the account not only shows that these two individuals were men (not angels) but reveals their identity as well.

Then, since men are being dealt with in Luke 24:4 (as will be shown), the issue needs to be raised about the possible identity of those referred to as “angels” in Matthew’s account Matthew 28:2-7), further down in Luke’s account (Luke 24:23), and in John’s account (John 20:12), or the “young man” referred to in Mark’s account (Mark 16:5).

Conceivably, only the two men in Luke 24:4 could be in view throughout these accounts — one referred to in Mark’s account, and both referred to as “angels" in the other two gospel accounts.

Aggelos

Aggelos is the word translated “angel” in the New Testament, though “angel” is more of a transliterated form of the word than a translation (there is a Greek word for “angel” [angelos], though it is not used in the N.T.).

Aggelos means “messenger” or “announcer.” And the word, within its basic, primary meaning, would have no more reference to angels than to man, or vice versa. The word would simply refer to a messenger.

Aside from at least six references (Matthew 11:10; Mark. 1:2; Luke 7:24, 27; 9:52; James 2:25 [aggelos translated “messenger” each time, referring to men]), and possibly the cited references surrounding Christ’s resurrection in the gospel accounts, the remaining usages of aggelos would appear to refer to “angels” as God’s messengers. Other words are usually used when referring to messengers in the human realm.

Anthropos, Aner

Anthropos and Aner are the two main words used for and meaning “man” in the Greek New Testament. Anthropos appears over five hundred times and aner over two hundred times. And any distinguishable difference between the two words would be quite minute.

A plural form of aner is the word translated “men” in both Luke 24:4 and Acts 1:10 (two men seen at both the tomb following Christ’s resurrection and on Mt. Olivet at the time of Christ’s ascension).

Aner is never used in the New Testament to refer to other than “men,” unless Luke 24:4 and Acts 1:10 form exceptions, as some Bible students and commentators attempt to teach (though aner is used in this manner in the Septuagint [ref. Genesis 18; 19]).

However, as will be shown, the thought that aner references angels in Luke 24:4 and Acts 1:10 is incorrect. Those seen in both passages are not only clearly revealed to be men, but they are clearly identified as well.

Clearly Revealed to Be Men

To properly understand the full thrust of the way in which the men in Luke 24:4 were arrayed (which is the previously mentioned key to the whole of the matter), it will be necessary to draw some background material from Genesis. And this would have to do with the purpose for man’s creation, fall, and restoration.

Man was created to take the earth’s sceptre from a disqualified provincial ruler (Satan), his fall resulted from this ruler’s attempt to continue on the throne, and his restoration (redemption, beginning with Adam and Eve, continuing today) has to do with man ultimately realizing the purpose for his creation in the beginning. All of this is laid out in the opening thirtyfour verses of Genesis, with the remainder of Scripture simply forming commentary on these opening verses.

In the preceding respect note man’s fall, that which he lost at the time of the fall, and that which must be regained before man can occupy the position for which he was created in the beginning.

When man sinned in the garden in Eden, the complete being of man — spirit, soul, and body — became in a fallen state. God had commanded Adam concerning the fruit of the tree of the knowledge of good and evil, “thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die” (Genesis 2:17).

After Satan had deceived Eve into eating of the fruit of this tree, she then “gave also unto her husband with her; and he did eat.” Immediately following this, “the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons” (Genesis 3:1-7).

At the time of the fall, Adam and Eve lost something; and it is clearly stated in Scripture that both immediately recognized this fact. That which they lost could only have been a covering of pristine glory which had previously clothed their bodies, for they, following the fall, found themselves in a twofold condition:

1) Naked.
2) Separated from God.

God is arrayed in a covering of “light,” connected with “honour and majesty.” And man, created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall.

“Bless the Lord, O my soul. O Lord my God, thou art very great; thou art covered with [‘you have put on’] honor and majesty.
Who coverest thyself with light as with a garment: who stretchest out the heavens like a curtain” (Psalm 104:1-2).

Recognizing the loss of this covering, realizing that they were naked, explains why Adam and Eve immediately sought to clothe themselves following the fall. They tried to replace the covering which had been lost with a work of their own hands, with fig leaf aprons. And then, apparently realizing the utter inadequacy of this covering, they, in their fallen state, sought to hide from God.

God, finding Adam and Eve in this condition, completely rejected the works of their hands. God completely rejected their feeble efforts to atone for their own sin through seeking to replace the covering of pristine glory with fig leaves.

Then, to bring His fallen creature back into a right relationship (although not in complete keeping with their previously unfallen state — something still future even today), God provided a covering consisting of animal skins (Genesis 3:21). This necessitated death and the shedding of blood; and herein lie basic, unchangeable truths concerning the state of fallen man and the means which are necessary to effect his redemption.

Unredeemed man is a fallen creature, alienated from God; and two things are necessary to effect his redemption:

1) Divine intervention.
2) Death and shed blood.

These truths have forever been set forth in the opening chapters of Genesis and can never change.

(Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [Genesis 3:7], the word has to do with absolute nakedness, but not so in the former [Genesis 2:25].
Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [Genesis 2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment]. In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal, outer garments worn by kings [fulfilling the reason for man’s creation — to rule the earth (Genesis 1:26-28)].

Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel].

Adam, prior to the fall, never wore regal garments or held the sceptre. In this respect, he never moved beyond the description given in Genesis 2:25 — a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments].

Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man — spirit, soul, and body — with a view to not only a restoration of the Glory but to regality beyond this restoration.)

See Coverings of Glory, Adam and Eve's and Adam and Eve Questions Answered in this site.

The preceding furnishes the background material to properly understand that revealed in Luke 24:4 concerning the manner in which the two men at the tomb following Christ’s resurrection were arrayed.

First and foremost, they were arrayed in a covering of Glory. The word “shining,” describing their “garments” is the same word in the Greek text (astrapto) which Luke had used earlier in his gospel to describe Christ’s garments at the time He was transfigured in the presence of Peter, James, and John on the Mount — “…his raiment was white and glistening” (Luke 9:29). As well, Moses and Elijah, on the Mount with Christ, had the same type raiment (Luke 9:30-31).

(There is one difference in the word astrapto as seen in both Luke 9:29 [trans. “glistening”] and Luke 24:4 [trans. “shining”]. In Luke 9, relative to Christ, the preposition ek is prefixed to the word. This preposition means, “out from,” and provides an added emphasis on the Glory shining out from Christ.)

The raiment seen on Christ, Moses, and Elijah while on the Mount had to do with a covering of Glory, the covering which Adam and Eve lost at the time of the fall.

The preceding is evident from that depicted by the scene on the Mount — the Son of Man coming in His kingdom, with power and great Glory.

And this is how the two men at the tomb were arrayed as well. They were arrayed in a covering of Glory, something reserved for man, not angels. Only man, among those in God’s creation, has been created in the “image” and “likeness” of God; and man was created in God’s “image” and “likeness,” arrayed in Glory, for a purpose, which is regal.

Angels simply do not occupy a position of this nature in relation to God’s “image” or “likeness.” They are seen associated with God’s Glory but never in a covering of Glory. That is reserved for man alone, which provides the means to know and understand that the two individuals at the empty tomb in Luke 24:4 have to be looked upon, exactly as Scripture states, as “men.”

Clearly Identified

Then, beyond the preceding, these two men can be identified. They can be identified by name as well.

There are only three men in all of human history that could have been clothed in Glory at the time of the events leading into Calvary — Enoch, Moses, and Elijah — for all others had died and have yet (unlike Moses [Jude 1:9]), even today, to be raised from the dead, providing bodies to be clothed (and those raised during Christ’s earthly ministry or following His resurrection cannot be considered; none could have possessed a body enswathed in glory).

(Note that even Christ was not raised in a body with a covering of Glory. The Glory did not enswathe His body until forty days later, when a Cloud received Him out of the disciple’s sight, when He was caught up into Glory [Acts 1:9; 1 Timothy 3:16].
Rather He was raised in a spiritual body as opposed to the natural — the same body which had been placed in the tomb but with the life-giving, animating principle being the Spirit rather than the blood.
His blood is presently on the mercy seat in heaven.)

Nothing is revealed about Enoch in relation to a covering of Glory, just Moses and Elijah. Moses and Elijah were with Christ on the Mount in Matthew 17:1-5. Thus, they also had to be the ones present on the Mount of Olives when Christ ascended. This is plain from the fact that Jesus is going to return exactly as He went away (Acts 1:11). And since He will return with Moses and Elijah, as seen in Matthew 17:1-5, the two men present when He went away can only be identified as Moses and Elijah.

Then, in an inseparable respect, it would only have been natural for Moses and Elijah to have appeared at the empty tomb in this same manner, for Christ was raised on the third day, as He will be raised on the third day yet future (the third 1,000-year period).

And Moses and Elijah will be with Him in that coming day.

The following Word Document is SAFE to open and print: Two Men at the Empty Tomb by Arlen Chitwood.docx

Also in pamphlet form: Lamp Broadcast - Two Men at the Empty Tomb, After Two Days, on the Third Day by Arlen Chitwood.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.

(For additional information on Matthew 17:1-5, refer to the author’s book, The Son of Man Coming in His Kingdom in this website and the author’s four pamphlets, “ Coming in His Kingdom".)

Also the following Word Document is SAFE to open and print: Son, The of Man Coming in His Kingdom Parts I, II and III by Arlen L. Chitwood.docx

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Wealth without righteousness leads to unhappiness because riches cannot fulfill us.

The Seven Jewish Festivals
The Prophetic Calendar of Israel
By Arlen Chitwood of Lamp Broadcast

The seven festivals in Leviticus 23 constitute what could be called, “The Prophetic Calendar of Israel.”

(These seven festivals are Jewish, not Christian. They were given to Israel, through Moses, and have to do with the Jewish people alone.
A secondary application of that seen in these festivals — that foreshadowed by the events, along with the sequence in which these events occurred — can be seen in the history of the Church, but that is neither here nor there. These festivals are Jewish, they have to do first and foremost with the Jewish people, and this must be recognized.)

These seven festivals outline in chronological order a sequence of events about to transpire in the camp of Israel, and are all unfulfilled insofar as Israel is concerned. The fulfillment of Israel’s national Passover (the first of the seven festivals) in the antitype of Exodus 12 is yet future, as are events in the other six festivals.

Events surrounding the Passover must occur first, and this feast of the Lord will not be fulfilled until the end of the Tribulation.

The progression of events in these seven festivals reveal a progression of events which will occur in the camp of Israel when Christ returns as the great King-Priest after the order of Melchizedek to deliver His covenant people:

a) Passover (Leviticus 23:4-5):

This festival has to do with the national conversion of Israel, when the nation looks upon the Pierced One.

The Lamb has already died, the blood has been shed (Exodus 12:6), but Israel has yet to apply the blood (Exodus 12:7).

In this respect, the festival was partially fulfilled almost 2,000 years ago, but the complete fulfillment awaits a future date. Israel today dwells between the statement ending Exodus 12:6 and the statement beginning Exodus 12:7, and this festival can be fulfilled only when the nation acts in accordance with that stated in verse seven:

“…the whole assembly of the congregation of Israel shall kill it [the paschal lamb, foreshadowing the Paschal Lamb which Israel slew 1,500 years later] in the evening [lit., ‘between the evenings,’ which is part way between noon and 6 PM].

And they shall take of the blood [that which Israel has yet to do]…” (Exodus 12:6b - Exodus 12:7a).

Note in the type that the Passover occurred while Israel was still in Egypt. In the antitype Israel will have her national Passover while the nation is still scattered throughout the Gentile world (“Egypt” is always a type of the world in Scripture). This is the time when “they [the Jewish people] will look upon” their Messiah, and a nation will be “born at once” (Zechariah 12:10; Isaiah 66:8).

b) Unleavened Bread (Leviticus 23:6-8):

This festival has to do with the removal of sin from the house (house of Israel) after the Passover. Of what sins is Israel guilty?

Israel is guilty of disobedience over centuries of time, with an apex of this disobedience seen in Israel’s harlotry out among the nations.

Then the Jewish people climaxed their sins by crucifying their Messiah when He appeared to the nation.

And, because of this climactic act, Israel is presently unclean through contact with the dead body of the nation’s Messiah, and will remain unclean for two days (2,000 years). After two days, on the third day (on the third 1,000-year period [after the Tribulation, which will end the two days]), Israel is going to acknowledge her sins in the presence of the very One Whom she crucified (cf. Genesis 44:16). Israel will then put sin out of the house (out of the house of Israel).

c) First Fruits (Leviticus 23:9-14):

This festival has to do with resurrection. Christ was raised from the dead on this day, and Old Testament saints will be raised from the dead at this time, fulfilling this festival. The first fruits of the resurrection of Old Testament saints occurred after Christ was raised (Matthew 27:52-53). The main harvest will follow.

d) Pentecost [Feast of Weeks*] (Leviticus 23:15-22):

Note what began to occur on the day of Pentecost, 33 A.D. (Acts 2:1ff). Joel’s prophecy began to be fulfilled, and this prophecy would have been completely fulfilled had Israel done what Peter told the Jews to do in Acts 2:38 — national repentance, followed by national baptism.

However, Israel did not repent, the nation was subsequently set aside for a dispensation, and any fulfillment of Joel’s prophecy has also been set aside with Israel for a dispensation. Joel’s prophecy cannot be fulfilled today, even in part. But it will be fulfilled immediately after the resurrection of Old Testament saints (Joel 2:27-32).

e) Trumpets (Leviticus 23:23-25):

This festival has to do with the regathering of Israel. Christians await a trumpet calling them into the heavens before the Tribulation; Israel awaits a trumpet calling the nation back into the land after the Tribulation, following Christ’s return (Matthew 24:29-31; 1 Thessalonians 4:16-18).

f) Atonement (Leviticus 23:26-32):

This festival has to do with a cleansing from sin for a people who will have already availed themselves of the blood of the Passover Lamb. Activities on this day have to do with blood on the mercy seat and cleansing from sin (sins previously acknowledged and put out of the house [the house of Israel]), fulfilling the festival of unleavened bread.

Atonement is to be provided for Israel’s sin of crucifying her Messiah (the same blood shed at Calvary, now on the mercy seat). Note the order in Ezekiel 36:24-25 — a regathering before cleansing from sin.

g) Tabernacles (Leviticus 23:33-44):

This is the last of the festivals and has to do with offerings made unto the Lord and a time of rest at the conclusion of the preceding feasts of the Lord. This points forward to the millennial offerings (Ezekiel 45:15ff; 46:2ff) and a time of rest in the coming age after the conclusion of events surrounding the first six feasts of the Lord.

This festival lasted for seven days — a complete period of time — pointing forward to the complete duration of the Millennium.

Following the return of Christ at the end of the Tribulation, as previously seen, there will be a seventy-five-day period between the end of the last seven years of Daniel’s prophecy and the beginning of the Millennium (Daniel 12:11-13). It appears evident that the events set forth in the first six feasts of the Lord, leading up to events in the terminal festival, the feast of Tabernacles, will transpire during this time.

Then the feast of Tabernacles itself will be fulfilled during the ensuing millennial reign.

The Seven Jewish Festivals by Arlen Chitwood

The following Word Document is SAFE to open and print: The Seven Jewish Festivals by Arlen Chitwood.docx. Also in pamphlet form: Lamp Broadcast - Prophetic Calendar of Israel, The Seven Jewish Festivals, By Arlen L. Chitwood.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.

Also see Israel from Death to Life BOOK in this site.

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 see The Trumpet of Pentecost regarding the first Pentecost and Trump, in this site.

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Who are the Two Witnesses in the book of Revelation?
By Got Questions

(Note: Being a student of both Arlen Chitwood of Lamp Broadcast and Charles Strong of Bible One I'm convinced the Two Witnesses are Moses and Elijah!)

There are three primary viewpoints on the identity of the two witnesses in Revelation 11:3-12:

(1) Moses and Elijah, (2) Enoch and Elijah, (3) two unknown believers whom God calls to be His witnesses in the end times.

(1) Moses and Elijah are seen as possibilities for the two witnesses due to the witnesses' power to turn water into blood (Revelation 11:6), which Moses is known for (Exodus 7), and their power to destroy people with fire (Revelation 11:5), which Elijah is known for (2 Kings 1). Also giving strength to this view is the fact that Moses and Elijah appeared with Jesus at the transfiguration (Matthew 17:3-4). Further, Jewish tradition expected Moses and Elijah to return in the future. Malachi 4:5 predicted the return of Elijah, and the Jews believed that God’s promise to raise up a prophet like Moses (Deuteronomy 18:15, 18) necessitated his return.

(2) Enoch and Elijah are seen as possibilities for the two witnesses because they are the two individuals whom God has taken to heaven apart from experiencing death (Genesis 5:23; 2 Kings 2:11). The fact that neither Enoch or Elijah have experienced death seems to qualify them to experience death and resurrection, as the two witnesses experience (Revelation 11:7-12). Proponents of this view claim that Hebrews 9:27 (all men die once) disqualifies Moses from being one of the two witnesses, as Moses has died once already (Deuteronomy 34:5). However, there are several others in the Bible who died twice — e.g., Lazarus, Dorcas, and the daughter of the synagogue ruler—so there is really no reason why Moses should be eliminated on this basis.

View (3) essentially argues that Revelation chapter 11 does not attach any famous identity to the two witnesses. If their identities were Moses and Elijah, or Enoch and Elijah, why would Scripture be silent about this? God is perfectly capable of taking two "ordinary" believers and enabling them to perform the same signs and wonders that Moses and Elijah did. There is nothing in Revelation 11 that requires us to assume a "famous" identity for the two witnesses.

Which view is correct?

The possible weakness of (1) is that Moses has already died once, and therefore could not be one of the two witnesses, who die, which would make Moses a contradiction of Hebrews 9:27. Proponents of (1) will argue that all of the people who were miraculously resurrected in the Bible (e.g., Lazarus) later died again. Hebrews 9:27 is viewed, then, as a "general rule," not a universal principle.

There are no clear weaknesses to view (2), as it solves the "die once" problem, and it makes sense that if God took two people to heaven without dying, Enoch and Elijah, it was to prepare them for a special purpose.

There are also no clear weaknesses to view (3).

All three views are valid and plausible interpretations that Christians can have. The identities of the two witnesses is an issue Christians should not be dogmatic about.

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

Got Questions - Who are the Two Witnesses in Revelation?

Also see Two Witnesses in The Son of Man Coming in His Kingdom, Part III, and Two Men at the Empty Tomb in this site .

(The following Word Document is SAFE to open and print: Transfiguration, Why did Moses and Elijah appear at the.docx)

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We must come to 'good works' by faith, we can't come to 'good works' by self.

What should we learn from the life of Elijah?
By Got Questions

The Prophet Elijah is one of the most interesting and colorful of all biblical characters, yet his life was so filled with turmoil that today we might say he was up one day and down the next. Because Elijah was at times bold and decisive and at other times fearful and tentative, we have much to learn from him. In the narratives in which Elijah is the central character, we find principles that demonstrate the victory in the life of a believer as well as defeat and recovery. There are ways in which Elijah demonstrated the power of God and an instance where he plumbed the depths of depression.

Elijah, a prophet of God whose name means, “my God is Jehovah,” came from Tishbeh in Gilead, but nothing is known of his family or birth. We first see Elijah in 1 Kings 17:1 where he suddenly appears to challenge Ahab, an evil king who ruled the Northern Kingdom from 874 to 853 B.C. Elijah prophesies a drought to come upon the whole land as consequence for Ahab’s evil choices (1 Kings 17:1-7). Warned by God, Elijah hides near the brook of Cherith where he is fed by ravens. As the drought and famine in the land deepen, Elijah meets with a widow, and through her obedience to Elijah’s request, God provides food enough for Elijah, the woman and her son. Miraculously, her barrel of flour and jar of oil never run out (1 Kings 17:8-16). The lesson for the believer is that, if we walk in fellowship with the LORD and obey Him, we will be open to His will, and when we are in God’s will, He fulfills all of our needs and His mercy to us never runs short.

We next see Elijah as the central character in a face-off with the prophets of the false god Baal on Mount Carmel (1 Kings 18:17-40). The prophets of Baal call upon their god all day long to rain fire from heaven to no avail. Then Elijah builds an altar of stones, digs a ditch around it, puts the sacrifice on the top of wood and calls for water to be poured over his sacrifice three times. Elijah calls upon God, and God sends fire down from heaven, burns the sacrifice, the wood, and the stones and licks up the water in the ditch. God proved He was more powerful than false gods. It was then that Elijah and the people kill all of the false prophets of Baal. Such supernatural evidences of God’s power are not seen today. However, we have access to the same power as God’s Word works through us and demonstrates the power of His Spirit in our lives (2 Corinthians 4:7). Elijah is an illustration that it is not the vessel but God in the vessel that demonstrates power.

After the great victory over the false prophets, rain once again falls on the land (1 Kings 18:41-46). However, in spite of victory and provisions from the LORD that he receives, Elijah enters a period of wavering faith and depression (1 Kings 19:1-18). Hearing that Ahab’s wife Jezebel has made a vow to kill him, Elijah feels sorry for himself, hides in a cave, and even comes to believe that he alone was left of the prophets of God. He got his eyes off of God and onto the details. It is then that the LORD instructs Elijah to stand on the mountain as the LORD passed by. There is a great wind, an earthquake, and then fire, but God is not in any of those. Then comes a still, small voice in which Elijah hears God and understands Him. When Elijah stopped focusing on the fear of what men could do and his feelings of being alone, God’s voice was heard, and Elijah went on to be taken up to heaven in a whirlwind (2 Kings 2:1-11).

Just as for Elijah, when the believer focuses on the noise and the tumult of life in this world, we may get our eyes off of the LORD. However, if we listen for His still, small voice and walk in obedience to His Word, we find victory and reward. Each biblical character we study has a lesson for us to use in our walk as believers. Elijah was filled with human frailties yet was used mightily of God.

While he is not the author of every article on Got Questions, for citation purposes, you may reference our CEO, S. Michael Houdmann.

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Got Questions - What should we learn from the life of Elijah?

The following may also be of interest:

Got Questions - Was John the Baptist really Elijah reincarnated?

Got Questions - Why did God take Enoch and Elijah to heaven without them dying?

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The nation of Israel is God’s son because of creation,
and God’s firstborn son because of a subsequent adoption.

In the divine realm, the one created (whether an angel or a man) is viewed as a “son.” In the human realm, the one begotten is viewed as a “son.” In the former realm, “sons of God” are in view; in the latter realm, “sons of a fallen creature” are in view.

God's Firstborn Sons
A Study about Sons, Firstborn Sons, Adoption and Inheritance
By Arlen Chitwood of Lamp Broadcast

Introduction and Foreword

Introduction

God presently has two firstborn Sons — Christ (Hebrews 1:6) and Israel (Exodus 4:22-23). Christ is God’s firstborn Son through procreation (John 3:16), and Israel is God’s firstborn son through adoption (Romans 9:4). And God is about to bring into existence a third firstborn son through adoption — the Church (Romans 8:14-15, 19, 23).

“Sonship” implies rulership. Only Sons hold regal positions in God’s kingdom — past, present, or future. That’s the way God established matters in the beginning, and that which God has established in this respect never changes.

In the human realm though, something additional was added -- a "firstborn" status. In the human realm, unlike the angelic realm, an individual has to be a firstborn Son in order to rule and reign in God's kingdom.

Angels alone (sons of God because of creation) have ruled throughout God’s kingdom in time past (both over this earth and elsewhere in the universe). But, with man’s creation — an entirely new order in the universe, an individual created in God’s image, after His likeness — a change in the order of rulers within God’s government was made known. Man was created for regal purposes (Genesis 1:26-28); and, though sin subsequently entered, resulting in a ruined creation (Genesis 3:1ff), God did not and will not change His mind concerning the reason He brought man into existence (Romans 11:29).

The whole of man’s salvation has this high end in view, whether salvation past (the spiritual birth, presently possessed by all Christians) or salvation present and future (the saving of the soul, not presently possessed by Christians but awaiting realization). Man has been, is being, and is about to be saved for a revealed regal purpose.

A new order of “sons” is about to be brought forth (Romans 8:19; cf. Hebrews 2:5). And only then will God’s purpose for man’s creation (in the beginning) and His reason for man’s subsequent salvation (following his ruin) be realized.

Foreword

When referring to firstborn sons in the human realm, only one son can be in view through the natural process of procreation. But, in the divine realm, the whole of the matter is seen from a different perspective.

Though God possesses only one firstborn Son through procreation (Jesus), as in the human realm (cf. John 3:16; Hebrews 1:6), He can possess other firstborn sons through adoption (i.e., God taking a son and adopting that son into a firstborn status).

And this is exactly what God has done with one son and will do yet future with another son.

The nation of Israel is God’s son because of creation (Isaiah 43:1, 7), and this nation is God’s firstborn son because of a subsequent adoption (Romans 9:4):

Thus says the Lord: Israel is My son [because of creation], My firstborn [because of a subsequent adoption]. (Exodus 4:22b)

Then God is about to bring another firstborn son into existence. God, through His Spirit, is presently leading Christians from immaturity to maturity through what is seen in Hebrews 12:5-8 as “child-training” (the Greek word, used in both noun and verb forms in this passage, is from a form of a word referring to a young child — thus, the translation, “child-training”). And this word, contextually, has to do with “instruction” or “teaching,” which is the manner in which the translators of the KJV, NASB, and NIV translated the word in a similar context in 2 Timothy 3:16.

And those Christians who allow “child-training” (or “instruction,” “teaching”) are referred to in a present sense as sons, something possible because of a prior creation (2 Corinthians 5:17; cf. Ephesians 2:10).

Then, the present child-training of sons is with a view to adoption yet future, in order that these sons (through this future adoption) might be placed in the position of firstborn sons, allowing them to exercise the rights of the firstborn (Hebrews 12:16-17, 23).

And the preceding is with a view to God, in that day, having three firstborn Sons (Christ, Israel, and the Church) to occupy positions of power and authority in His kingdom.

Only Sons can rule in God’s kingdom. And, within the human realm, only firstborn Sons can rule.

Sons rule the earth today (“angels” — sons because of creation), but God is about to remove the present order of sons and give the kingdom to a new order of Sons — three firstborn Sons — from the human realm.

Those forming the nation of Israel, presently God’s firstborn son but also a disobedient son, will, following the nation being brought to the place of repentance, occupy positions of power and authority over the nations from the earthly land covenanted to Abraham, Isaac, and Jacob.

Those forming the Church, following the adoption into a firstborn status (as seen in Hebrews 12:23), will occupy positions of power and authority over the nations from a heavenly sphere, that heavenly sphere presently occupied by Satan and his angels.

And Christ, God’s only begotten firstborn Son, will rule the nations from both spheres of the kingdom. He will rule from David’s throne in the midst of His people, Israel (God’s firstborn son), on the earth; and He will rule from His own throne with His co-heirs (God’s firstborn son) in the heavens.

The whole of Scripture moves in this direction, beginning in the book of Genesis and ending in the book of Revelation. And that is what this book, God’s Firstborn Sons BOOK, in this site, is about.

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God’s Firstborn Sons, Foreword

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God presently has two firstborn Sons [Christ and Israel] and will one day have a third firstborn son [the Church, FOLLOWING the adoption]. And ONLY when God’s third firstborn son has been brought into existence CAN man realize the regal purpose for his creation revealed at the beginning, in Genesis 1:26-28.

Christ - God’s Firstborn Son
From God's Firstborn Sons by Arlen Chitwood of Lamp Broadcast

God presently has two firstborn Sons — Christ (Hebrews 1:6) and Israel (Exodus 4:22-23). Christ is God’s firstborn Son through procreation (John 3:16), and Israel is God’s firstborn son through adoption (Romans 9:4). And God is about to bring into existence a third firstborn son through adoption — the Church (Romans 8:14-15, 19, 23).

CHRIST

God, who at various times and in various ways spoke in time past to the fathers by the prophets,
has in these last days spoken to us by His Son, whom He has appointed heir of all things, through whom also He made the worlds;
who being the brightness of His glory and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high,
having become so much better than the angels, as He has by inheritance obtained a more excellent name than they.
For to which of the angels did He ever say: “You are My Son, Today I have begotten You”? And again: “I will be to Him a Father, And He shall be to Me a Son”?
But when He again brings [lit., “And when He shall again bring in”] the firstborn into the world [“the inhabited world”], He says: “Let all the angels of God worship Him.” (Hebrews 1:1-6)

God has many “sons.” Angels, because of their special and individual creation, are viewed as “sons of God” (Genesis 6:4; Job 1:6; 2:1; 38:7). The first man, the first Adam, for the same reason as seen in the angelic realm — a special and individual creation — was also viewed as God’s “son” (Luke 3:38b). Adam’s descendants though, following the fall, were not viewed in this same manner. Rather, they were viewed as sons of Adam, or sons of his progeny. They were revealed to be sons of a fallen individual, or sons of his descendants (cf. Genesis 5:3ff; 11:10ff; Luke 3:23-38).

(The word “son” only appears once in the Greek text throughout the genealogy in Luke 3:23-38 — at the very beginning, in Luke 3:23a [“the son of Joseph”]. The structure of the Greek text though [a list of articular genitives, beginning in Luke 3:23b] necessitates that the thought of son, though not shown in each succeeding generation, be continued from its introductory usage and understood throughout the genealogy. This is why translators have shown the word in italics in each generation, following its introductory usage, all the way back to Adam, “the son of God.”)

Within God’s economy, “sonship” is inseparably connected with regality, in both the angelic and the human realms. Angels, “sons of God,” were created to have a part in God’s government of the universe. And man, a “son of God,” was created for exactly the same purpose — to first replace the incumbent ruler of this earth (Satan, a disqualified ruler), and then to subsequently occupy regal positions beyond the earth, in God’s universal kingdom. “Sonship,” in this respect, implies rulership.

But “sonship” among Adam’s descendants following the fall is another matter, which cannot be connected with regality in this same respect. Descendants of Adam, following the fall, could no longer be looked upon as “sons of God.” Rather, they could only be looked upon as sons of a fallen individual, possessing the same fallen nature as their father (cf. Genesis 5:3ff).

Thus, following man’s fall, redemption became necessary if man was to ever realize the purpose for his prior creation. This was something that God brought to pass immediately following man’s sin, something involving death and shed blood. And once God had established matters in this respect, no change could ever occur. Redemption at any subsequent point in Scripture would always be the same — that brought to pass on the basis of death and shed blood.

But redemption itself has nothing to do with “sonship.” Adam, as Satan, was a “son of God” before his fall; and he remained a “son of God” following the fall. Adam’s fall wrought no change in his position as God’s son (though he was no longer in a position to exercise that which is portended by sonship — regality).

And, relative to Adam’s descendants, who are not “sons of God,” the converse of matters pertaining to redemption and sonship are equally true. The redemption of Adam’s descendants does not restore the sonship standing possessed by Adam. One (redemption, or even the fall itself, necessitating redemption) has nothing to do with the other (with sonship).

“Sonship” results from creation alone, not redemption. This was something originally established in the angelic realm and then subsequently seen in the human realm in Genesis 1; 2. And, as the established means for “redemption” never changes throughout Scripture, the established means for bringing into existence “a son of God” never changes throughout Scripture as well.

Thus, in order for God to place Adam’s progeny back into the position for which man was created — to rule and to reign — fallen man must not only be redeemed but creation must again be involved, for only sons of God can rule in God’s kingdom.

That is to say, God must not only redeem fallen man but He must also perform a special creation of a nature that would place man back in the position of “God’s son.” Apart from this dual act, man would forever be estranged from the reason God brought him into existence.

Then, because of the rights of primogeniture (rights of the firstborn) that God established in the human realm (seen in the position that Christ holds as God’s Son — that of Firstborn, through being begotten by the Father), the one to hold the scepter must be more than just God’s son to realize these established rights. He, as Christ, must be a firstborn Son of God.

And God accomplished/will accomplish this through the process of adoption (Greek: huiothesia, “son-placing”). Adoption in Scripture is connected with sons, not with children. The process has to do with taking one who is already a son (because of creation) and placing that son in a firstborn status (through adoption).

Viewing the entire matter from the beginning, man is saved via the birth from above. The Spirit breathes life into the one having no life, on the basis of death and shed blood, allowing man to pass “from death to life” (John 5:24; Ephesians 2:1). This has been God’s only means of salvation for fallen man since the matter was introduced in the opening three chapters of Genesis.

Only then do matters having to do with sonship, or a subsequent firstborn status within sonship, enter into the matter. Creation must be involved in the former and adoption in the latter. And neither creation nor adoption enters into matters surrounding the birth from above. Both are always subsequent to the birth from above.

Creation during the past dispensation had to do with Jacob and his descendants through his twelve sons, for God took Jacob and performed a special creative act — one which, as the Adamic creation preceding the fall, had to do with the physical man and could be passed on from father to son (Isaiah 43:1-10).

Creation during the present dispensation has to do with an individual’s positional standing “in Christ.” God takes an individual who has been born from above and places him “in Christ,” resulting in an entirely new creation (2 Corinthians 5:17) — something that occurs at the time of the birth from above, though subsequent to this birth. And because this has to do with the spiritual man rather than the physical, these things cannot be passed on from father to son. Rather, an individual has to himself believe and experience these things personally.

And adoption then follows these two creative acts. Israel has already been adopted and is presently God’s firstborn son (Exodus 4:22-23). The adoption of Christians though is future (cf. Romans 8:15, 23; Galatians 4:5; Ephesians 1:5).

Thus, because of “creation,” Christians can presently be viewed as sons (cf. Romans 8:14; Galatians 3:26; 4:6-7; Hebrews 12:5-8 [the Greek word huios, “son,” is used in these passages); but, because the “adoption” is still future, Christians cannot presently be viewed as firstborn sons.

(The preceding briefly introduces this three-part series on “God’s Firstborn Sons,” showing the why and necessity of sonship and adoption with respect to regality. As previously shown, God presently has two firstborn Sons [Christ and Israel] and will one day have a third firstborn son [the Church, following the adoption]. And only when God’s third firstborn son has been brought into existence can man realize the regal purpose for his creation revealed at the beginning, in Genesis 1:26-28.
Both “creation” with respect to sonship and “adoption” with respect to a firstborn standing, in relation to both Israel and Christians, is dealt with more fully in God’s Firstborn Sons BOOK, Ch. 2 and Ch. 3. The remainder of chapter 1 will deal with God’s Son from eternity, the One possessing a standing as Firstborn, through birth, providing Him with the rights of primogeniture within the human realm in relation to His position as the second Man, the last Adam.)

God’s Son from Eternity

There has never been a time when Christ was not God’s Son. He has been God’s Son from eternity, always co-existing and being co-equal with the Father.

But, though there has never been a time when the Son did not exist and occupy the position of God’s Son, being co-equal with the Father, there has been a time when the Son did not occupy the position of Firstborn in the human realm. God, at a point in time, took His Son and, through birth, placed Him in the position of Firstborn (God’s “only begotten Son”) — a necessary position for His Son to realize the rights of primogeniture as the second Man, the last Adam.

Thus, when dealing with the incarnation, far more is involved than Christ becoming a Man in order to redeem fallen man. Salvation that fallen man possesses today is only the beginning of the matter. Salvation is for a revealed purpose, which has to do with man ultimately being placed back in the position for which he was created. In this respect, the reason for the incarnation covers the whole panorama of the matter — from the new birth to the adoption of sons.

Note what Jesus told Pilate in John 18:37 in response to the question, “Are You a king then? [lit., ‘So you are a King!’ (a statement, or a statement in the form of a question, worded in the Greek text in a manner expecting a ‘Yes’ response)].” And Jesus responded in complete keeping with that which Pilate had stated. Rather than as in the KJV — “Thou sayest that I am a king…” — the translation should be more along the lines of “Yes! You say truly that I am a King” (Ref. Weymouth). Jesus then went on to say, “For this cause I was born, and for this cause I have come into the world…”

Christ was born King (Matthew 2:2), but He came into the world for purposes surrounding the complete panorama of redemption. The incarnation was for purposes foreshadowed by God’s work throughout the six days in Genesis 1, and the incarnation has its fulfillment in that foreshadowed by God’s rest on the seventh day in Genesis 2.

Then there will be a further fulfillment beyond that in the eternal ages beyond the seventh day of rest, which Scripture deals with only sparingly. Man in that day beyond the Messianic Era will exercise power of a universal nature, for this power will emanate from “the throne of God and of the Lamb” (Revelation 22:1, 3), a throne from which universal rule will emanate.

At the time Jesus appeared before Pilate, shortly after the interchange with Pilate relative to His Kingship, the Jews accused Christ of making Himself “the Son of God” (John 19:7b; cf. 2 Samuel 7:12-14). This resulted in Pilate becoming even “more afraid” (John 19:8), for he apparently knew, in complete keeping with his previous conversation with Jesus, the implications involved if Christ were truly God’s Son.

As previously shown, “sonship” implies rulership; and this is clearly seen in the Jewish religious leaders’ next accusation, which immediately followed their statement relative to Christ’s claim to be God’s Son: “Whoever makes himself a king [i.e., a statement in complete keeping with their previous accusation — Christ had ‘made Himself the Son of God’ (John 19:7)] speaks against Caesar” (John 19:12b).

The picture is similar to that seen in Exodus 4:22-23. God had instructed Moses to tell Pharaoh, “Israel is My son, My firstborn.” And Pharaoh was expected to understand from Moses’ statement that God recognized this lowly nation of slaves (the Israelites) in subjection to the most powerful Gentile nation of that day (the Egyptians) as His firstborn son, the nation in possession of the rights of primogeniture, the nation which God recognized as possessing the right to hold the scepter.

In John 18; 19, God’s firstborn Son, Christ, stood before Pilate and was falsely accused by God’s firstborn son, Israel; and Pilate himself became increasingly afraid surrounding the entire matter. The fear that Pilate exhibited, as seen in the text, could only have been a mild description of how Pilate would possibly have responded had he known the full scope and implications of that which was transpiring on that day, for he was using his power to subjugate one son and to ultimately condemn the other Son. And both of the Sons being mistreated that day were the Ones possessing the right to hold the scepter, not Pilate.

The Heir of All Things

The book of Hebrews opens by introducing Christ as the One whom God has placed at the center of all things in the outworking of His plans and purposes. God spoke “in time past to the fathers by the prophets,” but, “in these last days,” God has spoken “to us by His Son.” In both instances, God is the One doing the speaking. In the former instance, God spoke in the person of the prophets; in the latter instance, God has spoken in the person of His Son (Hebrews 1:1-2a).

The record then continues with references to the Son, not to the prophets. The Son is the One whom the Father “has appointed Heir of all things”; and the Son is the One through whom the Father “made the worlds [lit., ‘made the ages’]” (Hebrews 1:2b). The Father designed the ages around the person and work of the One whom He “has appointed Heir of all things,” with the outworking of that seen in the Son’s heirship occurring within the framework of these designed ages.

Reference is then made to Christ’s person, His finished work at Calvary, His ascension to the Father’s right hand, and His position relative to the angels following His ascension (which was different than His position before His ascension [cf. Hebrews 2:7, 9]). Then the thought immediately moves back to the subject previously introduced — Christ as the “appointed Heir of all things” (Hebrews 1:2-4). And this second statement surrounding Christ’s heirship is used to introduce seven Messianic quotations from the Old Testament (Hebrews 1:5-13).

The way in which the book opens introduces the subject matter in the book — something seen in the structure of all the books in Scripture, along with Scripture as a whole in the opening verses of Genesis (Genesis 1:1-2:3). The subject matter in Hebrews, shown through the manner in which the book is introduced, is about that coming day when God’s appointed “Heir of all things” holds the scepter and rules the earth with “a rod of iron” (cf. Psalm 2:9; Revelation 2:26-27).

Through the arrangement of these seven Messianic quotations (a number showing the completion of that which is in view), “heirship” is immediately connected not only with sonship but with a firstborn status as well. It is God’s Firstborn Son, the appointed “Heir of all things,” whom the Father will one day “again bring into” the inhabited world (Hebrews 1:5-6).

These seven Messianic quotations are introduced in verse five and begin with a quotation from Psalm 2:7:

You are My Son, Today I have begotten You.

This verse is quoted three times in the New Testament — once in Acts 13:33) and twice in Hebrews 1:5; 5:5). And in all three passages, as in Psalm 2:7, the verse is used in Messianic settings.

The reference in each of the four appearances of the verse is to the Father begetting the Son at the time of the incarnation. This was an absolute necessity if the Son was to be God’s Firstborn, allowing the Son to hold the scepter as the Father’s appointed “Heir of all things.”

Note how all of this is set forth in the Psalm 2. Though a present application to Psalm 2:1-3 is made in Acts 4:25ff, the reference in these verses is more specifically to events at the end of Man’s Day, progressing into the Messianic Era.

The Gentile nations are seen at this time in “rage” and imagining “a vain thing.” They are seen allied “together, against the Lord, and against His Anointed” (Psalm 2:1-2). And in their alliance, they are seen saying, “Let us break their chains…and throw off their fetters [the restraining and authoritative power of the Father and Son in Psalm 2:2]” (Psalm 2:3 NIV).

This is a picture of Gentile world power in a day not far removed from the present day. The Gentile nations at that time will be as “the sea” in Jonah, raging; they will imagine that which will not be possible — to continue holding the scepter under the present world ruler, Satan (cf. Daniel 10:13-20; Revelation 13:2); and, under Satan’s leadership, they will counsel together concerning how they can stay God’s hand and prevent the fulfillment of that foretold by the prophets centuries before this time.

But all will be in vain. The One seated in the heavens will laugh, He will scoff at the puny efforts of the Gentile powers, and He will then speak to them in His anger and wrath (Psalm 2:4-5).

This will be followed by that seen in the continuing text of Psalm chapter two:

Yet I have set My King on My holy hill [or, ‘mountain’ (Hebrew: har)] of Zion.
I will declare the decree: The LORD has said to Me, “You are My Son, today I have begotten You.
Ask of Me, and I will give You the nations [Gentiles] for Your inheritance, and the ends of the earth for Your possession.
You shall break them with a rod of iron; You shall dash them to pieces like a potter’s vessel” (Psalm 2:6-9)

The Gentile nations under Satan, in the end time, will be unable to do any more than Satan found that he could do when he sought to exalt his throne at a time in the distant past (Isaiah 14:12-17; cf. Ezekiel 28:14-19). Satan’s prior efforts proved utterly futile, resulting in God’s wrath; and exactly the same thing will result from the actions of the Gentile nations at the end of Man’s Day.

Satan, seeking to exalt his throne, found himself disqualified to continue holding his appointed position, and his kingdom was reduced to a ruin (Genesis 1:2a). And, at a time yet future, with the Times of the Gentiles brought to an end, the Gentile nations will find themselves no longer qualified to hold their appointed positions. At that time, their power and kingdom will be reduced to a ruin (Daniel 2:34-35, 44-45; Joel 3:9-21; Revelation 19:11-21; cf. Isaiah 2:1-5).

Now, note the context on either side of Psalm 2:7. Immediately before (Psalm 2:6), God is seen placing His King on the holy mountain called Zion; and immediately after (Psalm 2:8-9), God is seen referring to the King’s inheritance and possession. But the thought of the Father begetting the Son between these two Messianic statements is a reference to an event occurring over 2,000 years in the past, allowing God’s Son to become His Firstborn, making these events possible.

In one frame of reference, God is saying in Psalm 2:7, “You are my Son; today [i.e., for this day, to allow this day to be brought to pass] I have begotten you [at a time in the past, making You more than My Son, making You My Firstborn Son].”

And this would be borne out by the structure of the Greek text in Acts 13:33; Hebrews 1:5; 5:5. In each verse, the word “begotten” appears in the perfect tense, pointing to action completed in past time, with the results of that action continuing into the present and existing in a finished state.

In Acts 13:33, it is an action that precedes Christ’s resurrection, anticipating that day when Christ comes into possession of “the sure mercies [lit., ‘the holy things’] of David [which are regal]” (Acts 13:33-34). In Hebrews 1:5, it is an action set at the beginning of seven Messianic quotations from the Old Testament. And in Hebrews 5:5, it is an action anticipating Christ one day exercising the Melchizedek priesthood — as the Great King-Priest in Jerusalem (Hebrews 5:5-10; cf. Psalm 110:1-4).

This is that which Scripture reveals concerning God’s Firstborn Son, Jesus, the One who, in a coming day, will bring to pass that which continually eludes man today — effecting peace in the troubled Middle East, a peace that can only follow that seen in Psalm 2:1-5.

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God’s Firstborn Sons, Christ

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There are Jews, Gentiles, and Christians; and that’s the way it must remain,
with each of the three creations looked upon
as separate and distinct from one another.

BOTH believing Jews and believing Gentiles become part OF the one new man “in Christ,” where there IS neither Jew nor Gentile. And together they become “fellow-heirs [in relation to heavenly promises and blessings], and OF the same body [Christ’s body]. . . .” (Galatians 3:26-28; Ephesians 2:13-15; 3:1-6).

Bible Facts Little Understood by Christians
By Charles Strong of Bible One from The Study of Scripture by Arlen Chitwood

Jew, Gentile, Christian

Give no offense, either to the Jews or to the Greeks or to the Church of God. (1 Corinthians 10:32)

The Word of God divides the human race into three separate and distinct groups of individuals, forming three creations. There are the Jews, the Gentiles, and those comprising the Church of God, the Christians; and these three creations, brought into existence at different times, will exist separate and distinct from one another throughout not only the present dispensation but also during the coming Messianic Era and the endless ages comprising eternity that follow.

Mankind began and remained as only one creation for two millenniums. Then, a second creation was brought into existence after the first two millenniums had run their course, and a third creation followed after two more millenniums.

But within the plans and purposes of God, all three were seen in the beginning, prior to the creation of Adam. In the beginning, when God made and arranged the ages around the preplanned work of His Son within the framework of these ages (Hebrews 1:2), He had these three divisions of the human race in view.

And nothing can ever thwart the plans and purposes of God. Man — ignoring God’s revealed plans and purposes through the three segments into which He has divided mankind — talks about the human race in a global, oneness sense, with time and conditions as we know them today going on and on indefinitely. But God deals with the matter in His Word after a completely different fashion. God deals with the matter through three separate and distinct groups of individuals on a 6,000-year redemptive timetable, with a seventh 1,000-year period lying beyond the 6,000 years (with this seventh millennium to be followed by an unending sequence of ages, comprising eternity).

God established and revealed His timetable, along with His redemptive work within this timetable, at the very beginning of His Word. But the ones to whom God revealed His plans and purposes after this fashion have, for the most part, ignored them. Resultantly, man in this respect, remaining ignorant of God’s plans and purposes — goes about following his own plans and purposes, little realizing that his own plans and purposes will shortly and suddenly be interrupted and be completely done away with (cf. 2 Peter 3:3-8).

When man ignores the revealed Word of God, tragic consequences always follow. Such consequences may not be ushered in immediately. In fact, they seldom are. But consequences of this nature must always ultimately follow unbelief.

There is a God-established law of the harvest — sowing and reaping — which must come to pass. A person always reaps what he sows, a person always reaps more than he sows, and the reaping occurs at a later time than the sowing.

The 6,000-year history of man is replete with examples, but the climactic consequence, climaxing the entire 6,000 years, awaits a future day. The coming “time of Jacob’s trouble” will affect not only Israel but the entire Gentile world (Jeremiah 30:7; Revelation 6:1-17). And during this time — God, through bringing to pass a time of trouble “such as has not been since the beginning of the world until this time, no, nor ever shall be” (Matthew 24:21-22) — will climax His dealings with man during man’s 6,000-year day.

The Gentiles

God began the human race through the creation of one man. Then He put the man to sleep, removed a rib from his side, built a woman from the rib, and presented her back to the man in order to complete the man and to provide a helpmate for the man (Genesis 1:26-28; 2:7, 18, 20-25).

Thus, in the beginning there was simply the man, Adam, the woman, Eve, and their progeny that followed. And any thought of a division within mankind had to wait 2,000 years of human history, though certain events during this period did portend the divisions that followed.

1) Saved and Unsaved

A division after a fashion could be looked upon through viewing man as either saved or unsaved during this time, but, this was not the same type division that God later effected through bringing into existence a second creation within mankind, and then a third creation. Rather, viewing a distinction between saved and unsaved individuals during the first 2,000 years of human history would be similar to viewing a distinction between saved and unsaved individuals among the Gentile nations during the coming Tribulation.

The salvation of Gentiles during the coming Tribulation will not separate them from their Gentile heritage in the same sense that it does during the present dispensation (cf. Galatians 3:28). During the present dispensation, when a Gentile (or Jew) is saved, that person becomes part of an entirely new creation, the one new man, the new creation “in Christ.” But during the coming Tribulation — which will be the fulfillment of the last seven years of the previous dispensation (ref. 5) Ages and Dispensations in this site) — this will not be the case.

Though individuals will be saved during the Tribulation exactly the same way man has always been saved — through the Spirit breathing life into the one having no life, on the basis of death and shed blood — these individuals will not become part of the new creation “in Christ” (as any believing Jew or Gentile becomes today). The new creation “in Christ” (God’s third creation in the human race) will have previously been removed from the earth, leaving only two creations — Jew and Gentile — on the earth.

Thus, a Gentile being saved in that coming day, remaining on earth, could not become part of a creation no longer present on the earth. Consequently, he will simply remain a Gentile, though saved. And if he survives the Tribulation he will be among those Gentiles entering into the kingdom, forming a part of the Gentile nations that will populate the earth at the beginning of the millennium.

And so will it be with unsaved Jews at the end of the Tribulation who look upon their Messiah, believe, and are saved. They will not relinquish their national identity, as does a believing Jew today. Rather, they will remain Jews (as during Old Testament times), forming a part of the Jewish nation (along with resurrected Jews from Old Testament days) who will enter the kingdom here on the earth.

In this respect, during the first 2,000 years of human history, though there was a division between saved and unsaved segments of mankind, a type division such as God later brought into existence (Jew and Gentile; then, Jew, Gentile, and Christian) did not exist. There was simply man in his fallen state (saved or unsaved) belonging to one creation, the only one that existed.

And this one creation in which mankind found itself was not really “Gentile” per se, though it was later looked upon as Gentile after God brought a second creation (through Jacob) into existence (Isaiah 43:1), forming two divisions within mankind. Following that, Jacob and his progeny were looked upon as a separate and distinct creation, and all the other nations comprised the creation that had existed throughout the prior 2,000 years.

Only after God produced a special creation in the person of Jacob did a division exist in the human race of a nature that allowed the word “Gentile” to be used — a name referring to someone outside the lineage of Jacob through his twelve sons, later called “Jews.”

And going 2,000 years beyond that to the time God brought a third creation into existence — the new creation “in Christ” — the word “Gentile” then distinguished that one segment of mankind from two other segments — both Jews and Christians. A “Gentile” was then/is now looked upon as someone who was/is not a Jew or a Christian.

2) Portending, Divisions, Types, and Antitypes

Though there were no divisions within mankind per se during the first 2,000 years of human history (other than saved and unsaved, as previously discussed), there is the matter of certain events occurring during this time that portended the existence of the nation of Israel, prior to its actual existence.

Those comprising the nation of Israel are Semites, descending from Shem, one of Noah’s three sons. And following the Flood, Shem was the only one of Noah’s sons said to have a God, with God’s blessings to either of the other two sons flowing only through Shem, as they dwelled “in the tents of Shem” — i.e., as they came in contact with and associated themselves with Shem, the only one with a God and the only one through whom God had and has chosen to channel His blessings for mankind (Genesis 9:26-27).

Though this seeming division within mankind can be seen following the Flood, portending the existence of the nation of Israel centuries later, all three sons of Noah remained of the same creation. Again, the separate and distinct creation, forming two divisions within mankind, did not exist until Jacob appeared.

That which is revealed in Genesis 9:26-27 though sets forth a central purpose surrounding Shem’s descendants, the nation of Israel, which would form a second creation within mankind. With respect to that seen in this section of Scripture, the nation of Israel was called into existence to be the channel through which God would bless all the Gentile nations. Following Noah’s statement in Genesis 9:26-27, there can be no such thing as blessings flowing out to the remainder of mankind except through Shem and his descendants.

Then, viewing the matter after a different fashion, though the whole of mankind comprised only one group during the first 2,000 years of human history, both the second and third groups (yet to be brought into existence) can be seen in different accounts of the history of the first group (which formed types of the second and third groups).

For example:

Israel can be seen in the account of Cain slaying Abel, foreshadowing Israel slaying Christ (Genesis 4).
Or, Israel can be seen again in the account of Noah passing safely through the Flood, foreshadowing Israel passing safely through the coming Tribulation (Genesis 6; 7; 8).
Or, note the previously mentioned account of Noah’s sons, Shem and His God-appointed position relative to Ham and Japheth following the Flood; this foreshadows Israel’s future God-appointed position among the nations following the Tribulation (Genesis 9).
Then, the Church, as Israel, can be seen in this same manner before its actual existence as well.
Note the account of Eve being removed from Adam’s body and presented back to Adam to reign with him as his bride, as consort queen, foreshadowing the called out group of firstborn sons (Hebrews 12:23) who will be removed from Christ’s body and presented back to Christ to reign with Him as His bride, as consort queen (Genesis 2).
Or, the Church can be seen again in the account of Adam finding Eve in a fallen state and partaking of sin to affect her redemption so that both together might one day eat of the tree of life. This foreshadows Christ finding His bride in a fallen state and being made sin to affect her redemption so that both the Redeemer and the redeemed together might one day eat of the tree of life (Genesis 3) — with the tree of life providing the required wisdom and knowledge to rule and to reign for those Christians forming Christ’s bride in that day (ref. the author’s book, Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 5. Also Tree of Life, The, In Genesis, Proverbs, and Revelation, by Arlen Chitwood.docx, a Word Document which is SAFE to open, may be of interest.)
Or, the Church can be seen again in the account of Enoch being removed from the earth alive preceding the Flood, foreshadowing the Church being removed from the earth alive preceding the Tribulation (Genesis 5).

The Jews

The beginning of the nation of Israel is usually looked upon as originating with Abraham, the father of the nation. He is the one who was called out of Ur of the Chaldees, crossed the Euphrates, and was the first person to be called an “Hebrew” (thought to mean, “the one who crossed over,” i.e., the one who crossed the Euphrates in route to the land of Canaan [cf. Genesis 14:13; 40:15; Joshua 24:2-3]).

1) Abraham and Isaac

Abraham though became the father of many nations after he entered the land of Canaan. He fathered a son by Hagar (Ishmael [Genesis 16:16]), through whom, for the most part, the present-day Arabic nations sprang. Then he fathered a son by Sarah (Isaac [Genesis 21:5]), through whom the nation of Israel sprang. And, following the death of Sarah, he fathered six sons by Keturah (Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah [Genesis 25:1-2]), through whom other Arabic nations sprang (though, for the most part, apparently later assimilated into the Ishmaelite Arabic nations).

Then Abraham’s grandson, Esau, became the father of the Edomites (Genesis 36:9), a nation whose history can be traced up to but not beyond the first century A.D.

Abraham was the person whom God called out of Ur to be the channel through whom He would bring His plans and purposes surrounding man to pass.

a) To bring forth the Redeemer.
b) To give man the Word of God.
c) To be the channel through which blessings would flow out to mankind.

And these plans and purposes were to be realized through one nation, the nation of Israel.

But to complicate the matter somewhat, Abraham, as previously stated, became the father of many nations. Scripture though leaves no room to question which of the nations God recognized as “Abraham’s seed” insofar as His plans and purposes were being brought to pass.

God rejected Abraham’s firstborn, Ishmael, at the time Isaac’s birth was announced (Genesis 17:15-19); He again rejected Ishmael following Isaac’s birth, at the time Isaac was weaned (Genesis 21:5-12); and nations descending from the sons of Keturah or the Edomites descending from Esau, though all Abraham’s seed, are not seen in Scripture as even being mentioned relative to the matter (as was Ishmael).

From the birth of Isaac forward, the Old Testament centers on one nation — the nation descending from Isaac, Jacob, and Jacob’s twelve sons. Nations descending from the other sons of Abraham, along with the Edomites, though Semitic nations, were looked upon as being among the Gentile nations. And these nations, as all the other Gentile nations, occupy a place in Scripture only as they come in contact with and/or have dealings with the nation of Israel.

(The preceding, for example, is why modern-day Russia is mentioned extensively throughout two chapters in Ezekiel 38-39, but the United States — a nation that has befriended Israel over the years — if mentioned at all, is mentioned only in an indirect way in one verse in these chapters [Ezekiel 38:13]. Russia is the nation that will lead an invasion into the land of Israel during the Tribulation, but the United States will not be directly involved. The United States, if the nation’s origin can be traced to one of the nations listed in Ezekiel 38:13, will, with other nations, voice a protest; but before action can be taken, God will intervene and take care of the matter Himself, personally.
Thus, assuming that the nations mentioned in Ezekiel 38:13 do include the United States, since this nation will not have a direct part, the United States is not mentioned except for the one small part that the nation will play.
And today, since the fulfillment of Old Testament prophecy waits for that time when God begins dealing with Israel on a national basis once again — though the United States has had and presently continues to have a direct part in the Gentile nations’ dealings with Israel, prophecy does not cover the matter. Prophetic revelation of a nature that covers events in the Middle East today — allowing the United States to be mentioned — simply does not exist, contrary to the attempt by some to make Scripture say and mean things that it doesn’t say and mean at all.)

There is a special creation involved insofar as the nation of Israel is concerned; and accordingly, as in Adam’s creation, the time when two divisions within mankind would exist had to, of necessity, await that day when a divine work could be wrought in a particular person at a particular time.

Such a creation could not have been brought to pass in the person of Abraham, for he was the father of many nations. Thus, had God performed a special creative act at this point in the genealogy, it would have resulted in all of the Semitic nations descending from Abraham being looked upon as separate from the Gentile nations. That is, all of Abraham’s descendants — through Ishmael, Isaac, and the sons of Keturah — would be part of a separate (single) creation, separate from all the other nations.

Accordingly, this special creative act could not have been brought to pass in Abraham’s son, Isaac, for he had one son (Esau) outside the correct lineage. Had God performed a special creative act in the person of Isaac, the descendants of Esau as well as the descendants of Jacob would form a separate (single) creation, separate from the remaining nations.

2) Jacob

Such a creative act, of necessity, awaited Abraham’s grandson, Jacob. And this special creative act, which occurred just as much within a physical sphere as Adam’s creation, was then passed on to his descendants.

But now, thus says the LORD, who created you, O Jacob, and He who formed you, O Israel: “Fear not, for I have redeemed you; I have called you by your name; You are Mine.” (Isaiah 43:1)

Following the point in time referred to in Isaiah 43:1, mankind found itself divided into two segments — those in Adam and those in Jacob. The special creation in Jacob (as the later special creation “in Christ,” forming a third creation within mankind) wrought no change in man’s fallen condition inherited from Adam (retention of the old sin nature, with all of its ramifications).

Whether dealings with the Jews, Gentiles, or Christians, when the old sin nature is in view (which is associated with and can only result in death), the matter is always taken back to Adam (1 Corinthians 15:22).

But in God’s separate and distinct creation surrounding Jacob, though it produced a change in the physical realm, the old sin nature inherited from Adam was retained (as it is today by Christians). And this change that God brought to pass in Jacob is passed on through procreation from one generation to the next.

Thus, by means of this special creation, because it had occurred in the physical realm, God could bring forth a nation through which His plans and purposes would be realized. The nation emanating from Jacob would be separate and distinct from all the other nations (now looked upon as Gentile nations in the true sense of the word), and God would bring His plans and purposes to pass through this nation. In this respect, though the nation of Israel looks back to Abraham as the father of the nation, the special creative act — separating this nation from all the surrounding nations — did not, it could not, occur until Abraham’s grandson, Jacob, appeared.

From Jacob sprang twelve sons. And from these twelve sons sprang the twelve tribes of Israel, forming the nation through which God gave man the Redeemer, the written Word of God, and through which all blessings for mankind have flowed and will continue to flow.

(Of interest to note: The name “Israel” is derived from a combination of two Hebrew names — Sarah and El. The name Sarah means “princess,” and El is the Hebrew singular form for “God” [Elohim is the plural form found throughout the Old Testament].
El is a common ending for many Hebrew names, combining different meanings of names with the word for God [e.g., Ezekiel, Daniel, Joel]. Thus, the meaning of “Israel,” as seen in Genesis 32:28 is derived from the name meaning: “a prince,” who has “power with God and with men” [power with men because of power with God].
And, with this in mind, note the typology of Genesis 21; 22; 23, where Sarah, the wife of Abraham, is seen as a type of Israel, the wife of God.
Regal implications are seen throughout, whether in the type in Genesis or in that which the type foreshadows. It is “Israel” who is destined to one day possess princely [regal] “power with God and with men” [cf. Genesis 35:10-12].)

The Church of God

This then brings us to the third and last of the special creative acts of God within the human race, leaving mankind divided into three separate and distinct segments rather than the previous two. And this creation, rather than occurring in the physical realm, occurred in the spiritual realm. The former two creations (Jew and Gentile) could be passed on through one’s progeny, but not the third creation (Christian).

1) Purpose for

Before seeing the different things about this creation as Scripture presents them, a purpose for the new creation’s existence needs to be seen. After all, God’s plans and purposes, resulting in spiritual blessings for mankind, were to be realized through Abraham and his seed (something that could never change). So, why call a third creation into existence?

And, again, if this third creation is to be placed, after any fashion, as another channel (as Israel) through which God’s plans and purposes are to ultimately be realized, this creation must somehow be “Abraham’s seed,” though, at the same time, be separate and distinct from the nation of Israel (or the Gentiles). Such a relationship must exist, for spiritual blessings can flow out to mankind only through the seed of Abraham. And a separation from Israel (or the Gentiles) must exist as well, with this third creation being separated from the creation in Jacob (or in Adam) and existing solely as a separate and distinct creation, a new creation “in Christ.”

The purpose for the existence of the third creation in the human race goes all the way back to the beginning within the mind of God, when He made and arranged the ages around the preplanned work of His Son within the framework of these ages. This is why the third creation (along with the second) is seen time after time in Old Testament typology. But the working out of matters and the bringing into existence of this third creation — the one new man “in Christ” (Ephesians 2:13-15) — did not occur until Israel’s Messiah had been sent to the earth, had offered the kingdom of the heavens to the nation of Israel, had been rejected, had been crucified, and had been raised from the dead.

In the Old Testament, Israel was made the repository for both heavenly and earthly promises and blessings. And these promises and blessings — to be realized by Israel, resulting in the Gentile nations being blessed — were to flow out to the Gentile nations through Abraham and his Seed from two spheres, heavenly and earthly (Genesis 12:1-3; 14:17-22; 22:17-18).

This is the manner in which God decreed the matter to exist, it has been established in this manner, it can never change, and there can never be an exception.

When Christ appeared on earth the first time, His message to Israel (a message proclaimed first by John the Baptist, followed by Christ and His disciples) was,

Repent you [a plural pronoun, referring to the entire nation]: for the kingdom of the heavens is at hand. (Matthew 3:1-2; 4:17; 10:1-8)

That would be to say, the nation was called to national repentance in view of the Israelites occupying proffered positions in heavenly places in the kingdom; and these positions were to be occupied at a time in the immediate future (the kingdom was “at hand [or, ‘had drawn near’]”), for the King Himself was present, proclaiming the message and extending the offer. And the establishment of the proffered kingdom was contingent on the nation’s positive response to the King’s call.

Then it must be recognized that the passing of this part of the kingdom (the heavenly realm, then in the hands of Satan and his angels, as it is today) into the hands of the seed of Abraham could only have been accompanied by the earthly part of the kingdom being established as well (necessitating the overthrow of Gentile world power, also under Satan). It is one kingdom with two realms or facets, and there could have been no such thing as one realm of the kingdom being established without the other realm also being established.

The nation as a whole though was not interested in the proffered heavenly portion of the kingdom. And regardless of what the people of Israel understood or didn’t understand relative to the complete scope of the proffered kingdom (one kingdom with two parts, which must be established together), the nation subsequently not only rejected the offer but the Jewish people crucified the One who made the offer.

All of this provides the backdrop for the new creation “in Christ” that was brought into existence.

Israel’s rejection of the proffered kingdom provides the reason for God bringing a third creation within the human race into existence. This third creation, the new creation “in Christ,” the “Church of God,” was brought into existence to be the recipient of that which Israel had rejected, i.e., the heavenly sphere of the kingdom (cf. Matthew 21:43; 1 Peter 2:9-10).

Then, again, there is another side to the matter. Israel’s rejection of the heavenly sphere of the kingdom allowed God to bring a third creation into existence. This new creation, occupying the position “in Christ,” was Christ’s body; and Christ was the Head of the body (Ephesians 1:22-23). And according to the original type (seen in Adam and Eve [governing all subsequent types, along with the antitype]), Christ’s bride — the one who is to reign as consort queen with Him from the heavens over the earth during the coming age — is to be removed from His body (cf. Genesis 2:21-23; Ephesians 5:23-32).

This was something not possible for Israel (for Israel was God’s wife and did not comprise Christ’s body). And no Gentile nation could even come under consideration (for all the Gentile nations were further removed yet, without God, and without hope [Ephesians 2:12]).

Thus, a third creation had to be brought into existence.

And that’s exactly what God did following the death, burial, and resurrection of His Son. God brought the one new man “in Christ” into existence to be the recipient of that which Israel had rejected, and He performed this act in such a way that His Son’s bride could also be removed from this new creation, in accord with the original type in Genesis 2:21-23.

Christ, God of very God, knew at the time He offered the kingdom of the heavens to Israel that Israel would not — the nation could not — accept the offer, though a bona fide offer was made.

This is why the Son could tell the religious leaders in Israel that the sin they had committed, in Matthew 12, attributing Christ’s power to perform miraculous works to Satan rather than to the Spirit of God (referring to a miraculous work performed in connection with the proffered kingdom), would not be forgiven Israel for two ages — the present age [Man’s Day], and the coming age [the Lord’s Day], the Messianic Era (Matthew 12:22-32).

This is also why Christ could later call Peter’s attention to the fact that the Church was about to be brought into existence (Matthew 16:18).

And this is why Christ could still later announce to the religious leaders in Israel that the kingdom (the proffered heavenly portion) would be taken from Israel and given “to a nation bringing forth the fruits thereof” (Matthew 21:43).

2) In Christ

The existence of the one new man “in Christ” could not be just another creation, separate from Israel and the Gentile nations. As previously stated, the new creation had to be both Abraham’s seed and Christ’s body.

This new creation had to be the former (Abraham’s seed) because the heavenly sphere of the kingdom, as the earthly, could not be inherited by individuals who were not of Abraham’s seed. Blessings during the Messianic Era are to flow out to the Gentile nations from both heavenly and earthly spheres, and Scripture is very clear that blessings of this nature can flow out to the Gentile nations after this fashion only through Abraham’s seed (Genesis 12:2-3; 22:17-18).

Then this new creation had to be the latter (Christ’s body), for the bride who is to reign as consort queen with Christ from heavenly places is to be taken from His body (cf. Genesis 2:21-24; Romans 5:14; 1 Corinthians 15:45-49; Ephesians 5:22-32).

And, along with the preceding, this new creation could be neither Jew nor Gentile, though it had to be removed from one or both of the former creations. And, in this case, as the second creation (Jew) was removed from the first (Gentile), the third creation (Christian) was/is removed from the previous two (both Jew and Gentile).

Fifty days following His Son’s resurrection, God established this creation at events surrounding Pentecost (Acts 2:1ff). Events on this day occurred in connection with a Jewish festival portending the fulfillment of Joel’s prophecy and with individuals being filled with the Spirit in keeping with Joel’s prophecy (Acts 2:4 [ref. the author’s book, From Acts to the Epistles BOOK, Ch. 1]).

But this is the point as well where God began a work, through His Spirit, which also included the Gentiles (note the words “all flesh” in Joel 2:28 and Acts 2:17). And though there was a re-offer of the kingdom to Israel during about the first thirty years of this new dispensation (in keeping with a beginning fulfillment of Joel’s prophecy [cf. Joel 2:28-32; Acts 2:16-21]), with the message “to the Jew first,” the message was now “also to the Greek [‘Gentile’]” (Romans 1:16; 2:9-10).

The latter is why God chose and called Paul about five years following Calvary. Paul was chosen and called forth to proclaim the message to “the Gentiles, and kings, and the children of Israel” (Acts 9:15; Galatians 2:2, 7).

Apart from a new creation, the message could not have been “also to the Greek [‘Gentile’]” after the manner seen (Gentiles brought in after such a fashion that they found themselves associated with heavenly positions in the kingdom). There was a baptism, an immersion, in the Spirit (Acts 1:5); and, aside from its connection with Joel’s prophecy in Acts 2:4 (because the kingdom was being re-offered to Israel), this immersion in the Spirit that occurred on the day of Pentecost in 33 A.D. could only have been the same as the Christian experience today — bringing into existence the one new man “in Christ” on that day (cf. 1 Corinthians 12:13; Ephesians 2:15).

(Note that those baptized [immersed] in the Spirit on the day of Pentecost were not unsaved individuals. The immersion in the Spirit had nothing to do with eternal salvation then; nor does it have anything to do with eternal salvation today. The work of the Spirit relative to eternal salvation — salvation by grace — was set forth in an unchangeable manner at the beginning, in Genesis 1:2-5 [2b] and Genesis 2:7; 3:21; 4:8-10 and, accordingly, this work of the Spirit has always been the same.
Salvation by grace is affected through the Spirit breathing life into the one having no life, on the basis of death and shed blood. The baptism [immersion] in the Spirit is something additional [peculiar to the present dispensation], which, today, could only have been seen as occurring in conjunction with and at the same time as the Spirit’s work surrounding salvation.
One produces life [the Spirit breathing]; and the other brings about the new creation [immersion in the Spirit], placing the person “in Christ.”)

In this respect, the bringing into existence of the new creation “in Christ,” the beginning of the present dispensation, or the beginning of the fulfillment of the antitype of Genesis chapter twenty-four ([Genesis 24] the Spirit’s search for a bride for God’s Son) can only be placed in Acts chapter two [Acts 2].

But aside from the preceding, and looking at the matter as it has existed throughout the present dispensation, a Jew or a Gentile can become a new creation “in Christ” simply by believing on the Lord Jesus Christ (Acts 16:30-31). Through believing, as the Spirit breathes life into the one possessing no life, he passes “from death unto life.” And the person — whether Jew or Gentile — is, at the same time, immersed in the Spirit, allowing him to occupy a positional standing “in Christ.” The person becomes a new creation, in the spiritual realm under discussion; and, within this realm, he is no longer associated with his prior creation (whether Jew or Gentile).

Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new. (2 Corinthians 5:17)

If he were a Jew prior to the time of belief, he ceased to be a Jew. He relinquished his national identity and became a new creation “in Christ.”

“Old things [having to do with the old creation in Jacob] have passed away,” and “all things [having to do with the new creation ‘in Christ’] have become new.” The latter part of the verse should literally read, “. . . behold, he has become new [i.e., he has become a new creation].”

On the other hand, if he were a Gentile prior to the time of belief, exactly the same thing occurred as happened to a believing Jew. He relinquished his national identity and became a new creation “in Christ.” And 2 Corinthians 5:17 applies to him in exactly the same fashion as it applies to a believing Jew.

Both believing Jews and believing Gentiles become part of the one new man “in Christ,” where there is neither Jew nor Gentile. And together they become “fellow-heirs [in relation to heavenly promises and blessings], and of the same body [Christ’s body]. . . .” (Galatians 3:26-28; Ephesians 2:13-15; 3:1-6).

A Jew, relinquishing his national identity, relinquishes his place among a nation destined to one day realize earthly promises and blessings. But, by so doing, he comes into possession of a higher calling. He now finds himself part of a nation destined to one day realize heavenly promises and blessings (1 Peter 2:9-10).

A Gentile, relinquishing his national identity, relinquishes his place among the nations without God and without hope (Ephesians 2:12). Thus, by so doing, he simply comes into possession of a calling, having possessed no previous calling. He, as the believing Jew, now finds himself part of a nation destined to one day realize heavenly promises and blessings (Ephesians 3:5).

And this has all been made possible because, being “in Christ [who is Abraham’s Seed],” individuals are looked upon as being “Abraham’s seed, and heirs according to the promise [heavenly, not earthly]” (Galatians 3:16, 29).

“In Christ” is the key expression involving the one new man. This is a positional standing, wrought through a baptism (an immersion) in the Spirit, which occurs at the same time that the Spirit breathes life into the one having no life, on the basis of the Son’s finished work at Calvary.

Thus, the matter surrounding the new creation “in Christ” is spiritual, and the matter surrounding the prior two creations (in Adam, in Jacob) is physical, or natural. The first two creations can be passed from one generation to the next via the natural birth, but the latter creation cannot. The latter is spiritual, completely separate from the natural, and it must be experienced on an individual basis through believing on the Lord Jesus Christ.

Accordingly, the Spirit’s work in the individual — breathing life into the person on the one hand and bringing about the new creation on the other — results in no change in the physical. Paul, a new creation “in Christ,” could also refer to himself as “an Israelite” (Romans 11:1; 2 Corinthians 11:22), “a Jew” (Acts 21:39; 22:3), and “a Hebrew” (2 Corinthians 11:22; Philippians 3:5). The former (the Spirit’s work) had to do with his identity through being “in Christ,” associating him with that which was spiritual, that which was from above; and the latter (natural birth) had to do with his identity outside of Christ, associating him with that which was natural, that which was from below.

(Note that the old sin nature is associated only with the latter [the natural], never with the former [the spiritual]; and being born from above, brought forth out of God [John 1:13; 3:3; 1 Peter 1:3, 23; 1 John 3:9; 5:1] is associated only with the former [the spiritual], never with the latter [the natural].)

Within a type-antitype framework, the former [the spiritual] had to do with “Isaac” and the latter [the natural] with “Ishmael” — individuals typifying the man of spirit and the man of flesh respectively, which cannot co-exist harmoniously or after an inseparable fashion with one another (cf. Genesis 21:9-10; Galatians 4:22-31). That’s why there can be no such thing as a Jewish Christian or a Gentile Christian, for that would be placing Ishmael and Isaac together, as a single entity.

Rather, there are Jews, Gentiles, and Christians; and that’s the way it must remain, with each of the three creations looked upon as separate and distinct from one another.

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The following Word Document is SAFE to open and print: Bible Facts Little Understood by Christians by Charles Strong.docx

Arlen Chitwood's book The Study of Scripture in it's entirety in this site.

See 6) Jew, Gentile, Christian in this site.

To website CONTENTS Page.

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Once man passes from “death into life,” God’s dealings with man then move to that which lies out ahead.
God NEVER again deals with man relative to the salvation that he presently possesses.

There are ONLY two types of people IN the world today — Saved [Christians] and Unsaved [Jews and Gentiles].

Salvation for the Jews in Scripture

By Arlen L. Chitwood of Lamp Broadcast

Recently I received the following email from my mentors and friends, Mark and Carol:

Hi Pat,
You have said before that you would be willing to research questions that we might have. :) One came up in Sunday School yesterday that we need help with:

We are wondering about salvation for the Jews, and if it may have been possible through the sacrificial system even during Jesus' day. It would seem that they WERE saved by the blood placed on the doorposts before they came out of Egypt and crossed the Red Sea. Yet Korah and others died for disobedience in the wilderness. So they seemed to have lost their reward and not entered the Promised Land, but were eternally saved....?

But in Jesus' century, if Paul had died before his Damascus Road experience, would he have been saved?

Another thing, In John 8:24, Jesus told the Jews, "I said therefore to you, that you shall die in your sins, for unless you believe that I am He, you shall die in your sins." The entire chapter 8 is about Jesus and his confrontation with the Pharisees, and Jesus seems to be saying that they are damned because they do not believe He is who He is telling them He is. If they are damned, why didn't the sacrificial system they grew up following work for their salvation?

I have asked this question of several people, and so far have only come up with a blank stare. Perhaps Charles or Arlen have some input on this, if you don't already have an answer.

Thank you so much for looking into this when you have some time.

God bless!

Mark and Carol

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I emailed the request to Charles Strong and the following was his response along with Arlen Chitwood's commentary on the questions of Mark and Carol:

Pat, Marsha, Mark, and Carol,

Regarding your recent interchange/discussion pertaining to "salvation," as you know I have long been a strong (no pun intended) supporter of Arlen Chitwood's ministry, which in fact occupies most of my website. Well, as you also know I asked him to supply comment regarding your concerns.

Attached is his response in "pdf" format. But I have also converted it into MSWord, which would conform to most of the documentation on my site, and this is also attached. As to the books he mentions in his document, pdf or MSWord, I believe you can access them in total from my or his site.

I will soon place your questions and Arlen's reply to them on my site.

If I can be of any further assistance, please write.

Charles of Bible One
Cc: Arlen

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Arlen's response is the following commentary:

All the ramifications of the different issues raised in your couple of e-mails are addressed in several of my books, mainly in From Acts to the Epistles BOOK, Signs in John's Gospel by Arlen Chitwood and God’s Firstborn Sons BOOK.

(All three of these books have been revised, though I’m not sure that you [Charles] have the revisions for all three on your web site. The first two revisions are on my site; the revision for God’s Firstborn Sons has not been uploaded to the site yet. You might have the revised version on your site though: Bible One by Charles Strong)

Covenants

On the salvation issue in Scripture, first of all it would probably be best to forget the two divisions of Scripture (Old Testament & New Testament) and simply see Scripture as one continuous book. “Testament” is simply another way of saying “covenant” (Greek: diatheke [translated both “testament” and “covenant” in the New Testament, King James Version]; Hebrew: Berith [translated almost exclusively “covenant” in the Old Testament, King James Version]), and Scripture is not a covenant per se. Rather, all Scripture is a revelation from God to man.

Aside from the preceding, beyond Genesis 12, covenants are made with Israel (Romans 9:4). No covenant has been made or ever will be made with the Church.

The Old Covenant (Mosaic, inseparably associated with the Abrahamic) was made with Israel; and the New Covenant, replacing the Old, will be made with Israel. Both have to do with the theocracy, as do all covenants made or to be made with Israel (Davidic, Palestinian, New).

None of the covenants have anything to do with eternal salvation. All are made with a people already saved. And, in reality, all could be classed as “The Magna Charta for the Kingdom,” with the Mosaic having to do with the rules and regulations governing the people of God in the theocracy.

Creations, Sonship

Nor do “creations” — the Adamic (Genesis 1:26-28), the old creation in Jacob (new at the time [Isaiah 43:1]), or the new creation in Christ (2 Corinthians 5:17) — have anything to do with salvation. Nor does “sonship” have anything to do with salvation.

(“Sonship” has to do with creation. Adam was God’s son because of creation [Luke 3:38]. This status did not change following the fall. Israel is God’s son because of creation [firstborn son because of a subsequent adoption] and remains God’s son [God’s firstborn son] today, in an unsaved state. And Christians are God’s sons because of creation as well [new creations in Christ, still separate from salvation (nothing about death and shed blood in “creation”), though occurring at the same time].
To further illustrate the point in relation to salvation, note that all angels are God’s sons because of their individual creation, and that position remained unchanged in relation to Satan and his angels following their fall [Genesis 6:2]. All angels remain God’s sons today — fallen or unfallen.)

Nor, in the first two creations (Jew and Gentile), can a person move from one creation to the other. That is, a Gentile cannot become a Jew (he can do no more than become a proselyte); nor can a Jew become a Gentile. And the reason for that is simple: Both have to do with the physical man. That which is physical simply cannot change.

The third creation, of course, is formed from the first two. A Jew or a Gentile becomes a new creation in Christ through “belief.” And a person can move from one creation to the other in this respect because the spiritual man rather than the physical man is involved.

Believing Jews or believing Gentiles remain in their respective creations physically (that cannot change; again because it is physical), but both can become new creations in Christ — Christians — spiritually.

As well, since “the physical” is involved with Jews and Gentiles, the creation can be passed from father to son through procreation. But such cannot occur at all for Christians, for “the spiritual” is involved — a realm where man cannot operate, a realm that has nothing to do with natural procreation.

Salvation in One Book

Now, with all of that in mind, let’s look at the salvation issue in one Book, not two Testaments, for the salvation issue never changes throughout Scripture.

The whole of the matter is set forth and established in an unchangeable manner in the opening chapters of Genesis. The manner in which God would restore ruined man (i.e., “dead in trespasses and sins” [Ephesians 2:1]), a ruined creation, was set forth in these opening chapters of Genesis; and no change can ever occur. And the matter was established perfectly in the beginning.

The first thing we read relative to the restoration of a ruined creation is: the Spirit of God moved, God spoke, light came into existence, and God formed a division between the newly existing light and the remaining darkness (Genesis 1:2-5 [2b]). And the latter — the remaining darkness — would tell you that there is something more to the restoration of a ruined creation, foreshadowing man’s salvation, than that which is primarily seen by and through events on day one (something that is seen in events on days two through six, with a view to the seventh day [Genesis 1:2-2:3]).

Thus, the divine work seen on day one foreshadows God’s work pertaining to man’s eternal salvation (a beginning restoration of ruined man). And the divine work seen beyond this (in days two through six, a continuing restoration of ruined man) foreshadows God’s dealings with saved man in relation to the seventh day, which Scripture later reveals is related to the saving or loss of the soul, the life, of a man who has passed from death unto life.

But, let’s stay mainly with the work on day one. Note something though in passing. Once God had finished with His work on the first day, He didn’t go back and re-deal with anything from this day. Rather He began to deal with that which was remaining, as it pertained to the complete restoration of the ruined creation seen in that which is foreshadowed by God’s work during the subsequent five days.

Thus, exactly as in the type, God does not go back and re-deal with saved man relative to anything having occurred in his passing from “death into life” (John 5:24). Rather, He now deals with man on the basis of that which has occurred (but not relative to that which has occurred), having to do with dispelling the remaining darkness, with a view to the seventh day.

Now, moving from this initial information in Genesis chapters three and four (Genesis 3-4) , we see several things pertaining to that which was initially occurring on day one in Genesis 1:2-5 [2b]. In chapter three, man falls. Now another ruined creation is involved. And how does God restore a ruined creation? The answer, of course, along with the purpose for restoration, is seen back in the opening thirty-four verses of Genesis — that which is foreshadowed by God’s restoration of the ruined material creation.

In chapter three (Genesis 3) a man acts (Adam, typifying Christ 4,000 years later, partook of the fruit of the tree, bringing about the fall; Christ, in complete conformity to the type, became sin, to effect redemption [2 Corinthians 5:21]). Then a clear inference to death and shed blood are introduced later in the chapter by and through God clothing Adam and Eve with animal skins (by and through the fall they had lost the covering of Glory).

(Note again that man at this point is not placed completely back in the position that he had occupied before the fall [a restoration of the covering of Glory, which, in subsequent Scripture, is seen restored only on the seventh day].)

Then in chapter four (Genesis 4), more information is added. Man, seen acting in the previous chapter, would be the one to die and shed his blood (Cain slaying Abel, Israel slaying Christ). And putting all of this together from these four chapters, the complete salvation picture is seen, a picture that never changes.

Eternal salvation is a divine work, performed by a Man (who has to be God), with death and shed blood involved. All fallen man can do is simply receive that which has been done on his behalf. Nothing more can enter into the matter.

And note again that once man passes from “death into life,” God’s dealings with man then move to that which lies out ahead. God never again deals with man relative to the salvation that he presently possesses.

In that respect, note the absurdity of saying that a saved man can lose his salvation. How could he lose something that he had nothing to do with obtaining, particularly since God is no longer dealing with him relative to the matter?

Now, I’ve spent a lot of time on this for the simple reason that these foundational truths pertaining to salvation are needed in order to understand the subject at hand — salvation as seen later in Scripture, particularly as it is seen in the camp of Israel on both sides of Calvary.

Events in Genesis chapter twenty-two (Genesis 22) or chapter thirty-seven (Genesis 37) further illustrate and provide additional information for that which is seen in the opening four chapters of Genesis, but let’s move on to Exodus chapter twelve (Exodus 12).

In this chapter we have that which is previously illustrated from several types in Genesis brought together in the institution of the Passover. A lamb from the flock was to die in a vicarious manner in the stead of the firstborn in the family. And a lamb dying in this manner, with the blood caught and properly applied, as the sacrifices or other types seen back in Genesis, pointed to the Paschal Lamb dying at Calvary, shedding His blood.

Now, the question: Did God recognize death and shed blood, in relation to man’s eternal salvation, in all these sacrifices throughout man’s 4,000-year history preceding the events of Calvary? Certainly He did! After all, He is the One having instituted them, with man only carrying out that which God had previously instituted.

All of these sacrifices were inseparably associated with the One actually slain before man even fell, or before one sacrifice was ever even offered. Christ was “slain from the foundation of the world” (Revelation 13:8), which takes matters back to the beginning of the restoration of the ruined earth, preceding man’s creation, in Genesis 1:2b (Revelation 13:8). In reality, all of the Old Testament sacrifices foreshadowed an event that God looked upon as having already occurred (Ecclesiastes 3:14-15; Isaiah 48:3ff).

At the time Christ was here on earth, the Jewish people were still sacrificing the passover lamb. In this respect, the Jewish people at Christ’s first coming could only have been just as saved as the Israelites during Moses’ day, or anyone else, having availed themselves of God’s provision during succeeding years or during the preceding 2,500 years of human history.

These Jews in view at Christ’s first coming would have been those who were having a part in the sacrifice of the paschal lambs year after year (which could only have been the nation at large, else Christ could not have come to this nation and dealt with them relative to spiritual values, offering to the Jewish nation the kingdom of the heavens).

Salvation on Both Sides of Calvary

Now let’s look at both sides of Calvary and the re-offer of the kingdom of the heavens to Israel after Christ’s ascension. Again, bear in mind that which is stated in Revelation 13:8.

(But first a word about events in John chapter eight (John 8): Don’t try to read saved-unsaved issues into this chapter. Christ was dealing with saved Jews being brought forth from below rather than from above, doing the work of Satan rather than the work of God.
The issue in this chapter, as the issue in the book as a whole, is not eternal salvation. Rather, the issue has to do with the message being proclaimed to Israel at that time, which pertained to the kingdom.)

Question: Jews rejecting Christ, responsible for the events of Calvary, were they saved or unsaved? Then another question: If saved — which they, of course, were — did that status change once the Paschal Lamb had died, with God then no longer recognizing animal sacrifices as before, nullifying their salvation?

How could it change? God has previously established and recognized animal sacrifices in this respect; and, according to the original type in the opening two chapters of Genesis (Genesis 1; 2), or any other type, once the man had passed from “death into life,” God never again dealt with the person on that basis again. All of God’s dealings with the person, beyond availing himself of the blood sacrifice, were now focused on that which lay ahead, never on that which was lying behind.

Had not the status of these Jews remained the same (i.e., just as saved following Calvary as they had been before Calvary), there could have been no re-offer of the kingdom to Israel, as seen throughout the book of Acts. And had God continued to recognize animal sacrifices beyond Calvary, the re-offer of the kingdom could conceivably have continued indefinitely (as long as Israel remained in a position to, and continued to, sacrifice the paschal lambs year after year).

But, following Calvary, God recognized only the sacrifice of the Paschal Lamb, not the sacrifices of paschal lambs as before. And, on the basis of Revelation 13:8, one might say that God, in reality, had recognized only the sacrifice of the Paschal Lamb since before man fell, though seen and foreshadowed in all the other paschal lambs slain up to Calvary.

Thus, the re-offer of the kingdom could remain open as long as a saved generation of Jews remained on the scene (not Christians, but saved Jews [individuals still rejecting Christ]; thus, they could not have been new creations in Christ). But once this generation had passed off the scene, there could be no continued re-offer of the kingdom.

The preceding is why the re-offer ceased after some thirty years (from 33 AD to about 62 AD). The saved generation of Jews was rapidly passing off the scene, leaving unsaved Jews to replace them. And that having spiritual values could not have been offered to individuals separated from spiritual values.

And, aside from the preceding, a new entity had been brought into existence to be the recipient of that which Israel had rejected.

(By way of summation, note the Jews saved on the day of Pentecost, or Paul saved enroute to Damascus. Neither account should be thought of with respect to eternal verities. Along with Jews reached throughout the book of Acts, both should be thought of in the sense of the conversion of individuals already saved, i.e., saving the saved [like past and present aspects of salvation, with a view to the future, seen in the lives of Christians today].
The preceding is evident from that which is stated in Acts 2:38 on the day of Pentecost. And it would be somewhat absurd to think of Paul, a zealous Pharisee, not having previously availed himself of God’s sacrificial provision.
Also, on another note, unsaved Jews today [and it has been this way for over 1,900 years] are looked upon exactly as unsaved Gentiles relative to eternal salvation. Both have to be saved exactly the same way — through faith in the Paschal Lamb who died — not through faith in some unknown coming Messiah, etc. The matter is exactly as stated in Acts 4:12:
Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved.
In this respect, there are only two types of people in the world today — Saved [Christians] and Unsaved [Jews and Gentiles].)

The preceding should address the issues raised. Again, refer to the three books that I mentioned at the beginning.

Lamp Broadcast by Arlen Chitwood

The following Word Document is SAFE to open and print: Salvation for the Jews in Scripture by Arlen L. Chitwood re response to Mark and Carol question REVISED.docx.docx

Also see Charles Strong's expanded answer to salvation for the Jews: Redemption of Man, From Creation to Now by Charles Strong of Bible One in this site.

To website CONTENTS Page.

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“The whole house of Israel” is pictured today after ONE fashion in Scripture — very dry bones, without breath. But they WILL one day live. When?

“After two days [after 2,000 years] will He revive us: in the third day [in the third 1,000-year period, the Messianic Era] He WILL raise us up, and we SHALL live in His sight” [Hosea 6:2].)

All Scripture is Theopneustos
By Arlen Chitwood of Lamp Broadcast

2 Timothy 3:16 in the KJV reads,

All Scripture is given by inspiration of God, and is profitable for doctrine [teaching], for reproof, for correction, for instruction in righteousness.

The words, “given by inspiration of God,” are a translation of the 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 both Testaments, studying passages from one in the light of passages from the other. He has to compare Scripture with Scripture, i.e., he has to compare “spiritual things with spiritual.”

Note first of all Hebrews 4:12a:

For the Word of God is living and powerful, and sharper than any two-edged sword. . . .

Now, the question: Why is the Word of God “living,” “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 “living” 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 the remainder of Scripture.

Remaining within this principle, the first time one finds the breath of God mentioned in Scripture is in Genesis 2:7, in connection with life imparted to man; 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 being [soul, KJV].”

Thus, at this point in Scripture the unchangeable connection between God’s breath and life 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.

The whole of the matter can be illustrated after a simple fashion from a later Old Testament passage, the vision of the valley of dry bones in Ezekiel, chapter thirty-seven (Ezekiel 37).

The bones are presented as lifeless, and the question is asked in verse three, “Son of man, can these bones live?” Then note in verse five how life is to be affected: “Surely I will cause breath to enter into you, and you shall live.”

And Ezekiel 37:8, revealing their condition following “sinews,” “flesh,” and “skin” covering them, but prior to God acting, states, “there was no breath in them.” Then there is a cry in verse nine for “breath” so that “these slain . . . may live.” And the end of the matter is then given in verse ten: “. . . breath came into them, and they lived, and stood upon their feet, an exceeding great army.”

(Ezekiel 37, in its entirety, outlines events of a yet future day. It has to do with that time when Messiah returns and life is restored to “the whole house of Israel, which includes both those alive at that time [those already possessing natural life, but not spiritual life] and resurrected Old Testament saints [those already possessing spiritual life, but not natural life] [Exodus 13:19; cf. Ezekiel 36:24-28].
The remnant in the land today comprises only a small portion of “the whole house of Israel”; and this remnant, in relation to God’s breath, can only be described after the same fashion as Jews anywhere else in the world — spiritually lifeless. Then, beyond that, the dead from the past dispensation must be included [Scripture presents “the whole house of Israel” remaining dead for the entire two days — 2,000 years — of the present dispensation (John 11:6-7, 43-44)].
“The whole house of Israel” is pictured today after one fashion in Scripture — very dry bones, without breath. But they will one day live. When?
“After two days [after 2,000 years] will He revive us: in the third day [in the third 1,000-year period, the Messianic Era] He will raise us up, and we shall live in His sight” [Hosea 6:2].)

Thus, there is the information from the Old Testament to show what is meant by the statement in 2 Timothy 3:16 (“All Scripture is God-breathed . . . .”), to show the connection between this verse and Hebrews 4:12 (“For the Word of God is living . . . .”), and to show the full implications involved by what is further stated about the whole of Scripture in both passages.

(Note also Luke 8:55; James 2:26; Revelation 13:15. The word pneuma appears in each verse, referring to “life”; and the word should be understood as “breath” in these passages.)

Then there is the inseparable connection between the Spirit (the Pneuma) and the Word:

For prophecy [referring to written revelation (Ezekiel 37:20)] never came by the will of man, but holy [set apart] men of God spoke as they were moved [borne along] by the Holy Spirit. (2 Peter 1:21)

The Word is “God-breathed,” and thus “living,” because of the Spirit’s inseparable connection with the Word. He is the One who gave the Word to man through man, and He is the One presently in the world to guide man “into all truth” through the use of this Word (John 16:13).

The Pneuma (Spirit/Breath) is not only the One who gave the Word after this fashion in past time, but He is also the One who effects man’s regeneration after a similar fashion during the present time. It is the present work of the Pneuma (Spirit/Breath) in man’s regeneration that produces life (there must be breathing in for man to pass “from death to life” [cf. Genesis 1:2; 2:7; John 3:6-8; 5:24]). And the Pneuma (Spirit/Breath) not only produces this life (based on Christ’s finished work at Calvary), but He presently indwells the one to whom He has imparted life in order to lead and guide that person into an understanding — from immaturity to maturity — of the God-breathed Word that He Himself previously imparted to man through man.

Thus, it is the breath of God producing life in unregenerate man today, through the instrumentality of the Spirit, based on the Son’s finished work. And that new life is nurtured and sustained by a continued work of the Spirit, through the use of that which is itself the breath of God, and, accordingly, living.

The Holy Spirit uses only that which is living to nourish and nurture that which has been made alive. Spiritual growth from immaturity to maturity requires spiritual nourishment, which is derived from only one source. There’s no other way for spiritual growth to occur.

That’s why pastor-teachers have been exhorted to “Preach the Word,” and that’s why Christians have been exhorted to “study” this same Word (2 Timothy 2:15; 4:2). A person’s ability to function in the spiritual realm is inseparably connected with that person’s knowledge of and ability to use the Word of God.

It’s the WORD, the WORD, the WORD! Christians have been given nothing else; nor do they need anything else.

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Bible One - Arlen Chitwood's The Study of Scripture, Ch. 1, Pg 4 or see Foundational Prerequisites in this site.

The following Word Document is SAFE to open and print: All Scripture is Theopneustos by Arlen Chitwood.docx

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It’s the WORD, the WORD, the WORD!
Christians have been given nothing else; nor do they need anything else.

These verses reveal the Lord’s dealings with two Christians who will be in the field and two other Christians who will be grinding at the mill (representative individuals, places, and occupations) when He returns to reckon with His servants; and this reckoning WILL occur, NOT in the field or at the mill, BUT before the judgment seat of Christ IN heaven following the rapture.

Received or Turned Away
Matthew 24:40-44 is NOT The Rapture
By Arlen Chitwood of Lamp Broadcast

"Then there will be two men in the field; one will be taken and one will be left.
"Two women will be grinding at the mill; one will be taken and one will be left.
"Therefore be on the alert, for you do not know which day your Lord is coming.
"But be sure of this, that if the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be broken into.
"For this reason you also must be ready; for the Son of Man is coming at an hour when you do not think He will. (Matthew 24:40-44)
"But keep on the alert at all times, praying that you may have strength to escape all these things that are about to take place, and to stand before the Son of Man." (Luke 21:36)

The words in the text, “one will be taken and the other left,” are often misunderstood by expositors. And through this misunderstanding, some mistakenly teach that these verses refer to the rapture, with one removed from the earth and another left behind on the earth. This though is not at all what is in view.

The mistake comes from thinking that the ones left remain in the field or at the mill, while the others are removed from these places. Reference to the Greek text, the context, and parallel Scripture though will show that this cannot possibly be the case. These verses reveal the Lord’s dealings with two Christians who will be in the field and two other Christians who will be grinding at the mill (representative individuals, places, and occupations) when He returns to reckon with His servants; and this reckoning will occur, not in the field or at the mill, but before the judgment seat of Christ in heaven following the rapture. The time and place of this reckoning are always the same in Scripture.

The word “taken” (Matthew 24:40-41) is a translation of the Greek word paralambano. This is a compound word comprised of para (“beside,” or “alongside”) and lambano (“to take,” or “to receive”). Thus, the word goes a step beyond just simply taking or receiving. It is taking or receiving the person alongside or to oneself (cf. Matthew 17:1; 20:17 where paralambano is used). This would be the word used referring to the reception of an individual as an “associate” or a “companion,” which is actually what is involved in this passage.

Then, the word “left” (Matthew 24:40-41) is a translation of the Greek word aphiemi, which is used in an antithetical respect to paralambano. In the light of the way paralambano is used, aphiemi could possibly best be understood by translating the word, “turn away.”

That which is involved in this passage has to do with Christians before the judgment seat either being received in an intimate sense or being turned away in an opposite sense.

And the parable of the Householder and His servant, which immediately follows, is given to help explain these things. These verses are not referring to the rapture at all, but to faithful and unfaithful Christians in different walks of life as they appear before the judgment seat in heaven.

Reference to the parallel passage in Luke’s account of the Olivet Discourse shows this same thing:

Watch therefore, and pray always that you may be counted worthy to escape all these things that will come to pass, and to stand before the Son of Man. (Luke 21:36).

Some expositors have also taken this verse as a reference to the rapture (usually those attempting selective rapture); but, again, such is not correct. This verse is actually the parallel in Luke’s gospel for not only Matthew 24:40-44 but also for the three parables that follow, covering the remainder of the Christian section of the discourse (the parable of the Householder and His servant [Matthew 24:45-51], the parable of the ten virgins [Matthew 25:1-13], and the parable of the talents [Matthew 25:14-30]).

Again, reference to the Greek text, the context, and related Scripture will show exactly how this verse is to be understood. The main problems in translation and interpretation lie in the words “that you may be counted worthy” and “escape all these things.”

The words, “that you may be counted worthy,” could be better translated, “that you may prevail over [in the sense of being strong and winning a victory]”; and the words, “escape [lit., ‘escape out of’] all these things,” refer back to the immediate context, dealing with “surfeiting, and drunkenness, and cares of this life” (Luke 21:34-35). This verse is, thus, exhorting Christians to watch and pray relative to deliverance from involvement in the ways and practices of the world (Ephesians 6:18; cf. Ephesians 6:10-17).

Weymouth, in his translation of the New Testament, captures the correct thought from the Greek text about as well as any English version presently available (also see the NASB):

Beware of slumbering; at all times pray that you may be fully strengthened to escape from all these coming evils, and to take your stand in the presence of the Son of Man.

Note also Wuest’s “Expanded Translation”:

But be circumspect, attentive, ready, in every season being in prayer, in order that you may have sufficient strength to be escaping all these things which are about to take place, and to stand before the Son of Man.

The words “watch” and “pray” are in a present tense showing linear (continuous) action in the Greek text. The thought is that of Christians continually watching (always being alert, on guard) and continually praying for the strength necessary to escape out of the ways and practices of the world.

“Escape out of” is the translation of an aorist infinitive in the Greek text, showing deliverance viewed as eventual (i.e., viewed as the result of Christians continually watching and praying). And, viewed as a whole (as in Weymouth’s translation), this deliverance would occur on particular occasions at different times.

Contextually, this deliverance is not a one-time event (as the rapture), but repeated occurrences (as in Wuest’s translation). And the goal of the entire process is Christians ultimately being privileged to “stand before the Son of Man.”

(Aorist and present tenses in the Greek text are often misunderstood and misused. In fact, a lot of false doctrine has resulted from a misunderstanding and misuse of these tenses.
The word “aorist” is simply an anglicized Greek word, aoratos, which means “unseen,” “invisible” [aoratos is the word horatos, meaning “to see,” negated by the prefix “a,” making the word aoratos mean just the opposite — “not to see”]. And this word, used relative to “tense” in Greek grammar, refers to the “action” of the verb [unseen action].
Action in the aorist tense is presented simply as occurring, without reference to its progress [which, from the verb itself, cannot be seen]. And this action, seen contextually, can be very linear [continuous, occurring over time] or punctiliar [occurring at one or more points in time].
[A misunderstanding and misuse of the aorist tense usually occurs by attempting to see what the meaning of the name of the tense itself clearly states can’t be seen — action occurring, which is invariably and erroneously viewed as punctiliar.
This action is represented on paper [in grammar books] by a dot, simply because it can’t be seen to describe the type of action (whether linear or punctiliar). And this dot is what often misleads people, thinking that punctiliar action is being described by the dot, which isn’t the case at all].
On the other hand, the present tense, where action is seen, serves to show both linear and punctiliar action. The general rule is that if punctiliar action is not shown by the context, then linear action is to be understood.
For example, “believes” in John 3:15-16 is the translation of a present participle in the Greek text; and, except for the context [John 3:14], the word in both verses would be understood in a linear respect. The context though shows that both words are to be understood as punctiliar — i.e., simply believe at a point in time, not keep on believing [it was look and live in the type (John 3:14), and it is, as well (it cannot be any other way) look and live in the antitype (John 3:15-16)].
Then note “believes” in Romans 1:16, also the translation of a present participle in the Greek text. But this time the context doesn’t show that the present tense is to be understood any way other than linear. Thus, the thought presented in the verse would be to keep on believing, keep on exercising faith [note, contextually, that this verse has nothing to do with eternal salvation; rather, it has to do with belief, faith, exercised by those who are already saved].)
Standing before, or in the presence of, the Son of Man in the passage from Luke’s account of the Olivet Discourse (Luke 21:34-36) is synonymous with being received in an intimate manner by the Lord in the parallel section in Matthew’s account of the Olivet Discourse (Matthew 24:40-44).

The thought is presented another way in Psalm 24:3-4:

Who may ascend into the hill of the LORD? Or who may stand in His holy place? He who has clean hands and a pure heart, who has not lifted up his soul to an idol, nor sworn deceitfully.

Psalm chapter twenty-four is a Messianic Psalm; and the expression, “to stand before the Son of Man” in Luke 21:36, is Messianic as well. Ascending “the hill [referring to the ‘kingdom’; note Psalm 2:6] of the Lord” or standing “before the Son of Man” are reserved for “associates” or “companions” who will rule as co-heirs with Christ (cf. Hebrews 1:9; 3:1, 14; “fellows” [Hebrews 1:9, KJV] and “partakers” [Hebrews 3:1, 14] are translations of the same Greek word [metochoi], which could be better rendered, “associates” or “companions”).

(A similar statement to that which is seen in Luke 21:36 is seen in God’s promise to those in the Church in Philadelphia, in Revelation 3:10 — “I also will keep you from the hour of trial.”

For information on this verse (Revelation 3:10), refer to Chapter 10, “A Pillar, A City,” in the author’s book, Judgment Seat of Christ BOOK, in this site.)

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The discourse that Christ delivered to His disciples on Mount Olivet was given immediately following His pronouncement OF desolation upon the house of Israel, two days prior TO the time Israel would climax the nation’s rejection BY crucifying “Jesus, the King of the Jews” (cf. Matthew 23:38; 26:2; 27:37).

Prophecy on Mount Olivet
By Arlen Chitwood of Lamp Broadcast

A Study About End-Time Events Having to Do with the Jews, the Christians and the Gentiles.

FOREWORD

To properly understand the message that Christ delivered to His disciples, recorded in Matthew 24; 25, one must understand the overall framework of events in Matthew’s gospel. The subject at hand throughout this gospel is the King and the proffered Kingdom. With the King present in Israel’s midst, the Kingdom of the Heavens (the heavenly portion of the Messianic Kingdom — a rule from the heavens over the earth) was offered to and rejected by Israel. With Israel’s rejection, the kingdom of the heavens was taken from Israel with a view to the kingdom being offered to a separate and distinct “nation.” The house of Israel, rejecting the King and the Kingdom, was then left desolate (Matthew 21:33-43; 23:38-39).

The discourse that Christ delivered to His disciples on Mount Olivet was given immediately following His pronouncement of desolation upon the house of Israel, two days prior to the time Israel would climax the nation’s rejection by crucifying “Jesus, the King of the Jews” (cf. Matthew 23:38; 26:2; 27:37). Christ had previously mentioned the Church, anticipating that which was about to occur (Matthew 16:18). He then alluded to the previously mentioned Church (though the Church was not yet in existence) shortly before His discourse on Mount Olivet as the “nation” that would be allowed to bring forth fruit in the realm where Israel had failed (Matthew 21:43; cf. Matthew 21:18-19). And the Church was about to be called into existence to be the recipient of that which had been rejected by and taken from Israel.

Christ’s discourse on Mount Olivet takes into account all things that had previously occurred during His earthly ministry (anticipating the existence of the Church) and concerns not only Israel and the Church but also the Gentile nations. This discourse, delivered in a tripartite manner, deals:

1) With the house of Israel (apart from the kingdom of the heavens) during and following the Tribulation. (Matthew 24:4-39)
2) With the Church (in relation to the kingdom of the heavens) during and following the present dispensation. (Matthew 24:40-25:30)
3) With the saved out of the Gentile nations (in relation to the kingdom) following the Tribulation. (Matthew 25:31-46)

Concluding Remarks in 'Introduction':

The kingdom is the focal point toward which the entire program of God, as it pertains to man, has been moving since the creation of Adam; and the Olivet Discourse comprises a dissertation of God’s terminal dealings with the three divisions of mankind — Jew, Christian, and Gentile — immediately preceding and leading into this kingdom.

The Jewish section has to do with Israel in the Tribulation, followed by the return of Israel’s Messiah and the re-gathering of Israel, anticipating the kingdom.

The Christian section has to do with the present faithfulness or unfaithfulness of Christians and the coming judgment seat, anticipating the kingdom.

The Gentile section has to do with all the saved, living Gentiles being dealt with immediately following God’s completion of His dealings with Israel, anticipating the kingdom.

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The kingdom IS the focal point toward which the entire program of God,
as it pertains to man, has been moving since THE creation of Adam.

Providing for You

This is a time of abundance in your life. Your cup runneth over with blessings. After plodding uphill for many weeks, you are now traipsing through lush meadows drenched in warm sunshine. I want you to enjoy to the full this time of ease and refreshment. I delight in providing it for you.

Sometimes My children hesitate to receive My good gifts with open hands. Feelings of false guilt creep in, telling them they don’t deserve to be so richly blessed. This is nonsense-thinking, because no one deserves anything from Me. Eternal life is not about earning and deserving; it’s about believing and receiving.

When a child of Mine balks at accepting My gifts, I am deeply grieved. When you receive My abundant blessings with a grateful heart, I rejoice. My pleasure in giving and your pleasure in receiving flow together in joyous harmony.

Thou preparest a table before me in the presence of mine enemies: thou anointest my head with oil; my cup runneth over. (Psalm 23:5 KJV)
“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life.” (John 3:16)
“So I say to you: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” (Luke 11:9-10)
He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? (Romans 8:32)

~~Author may be known only to God

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Although this prayer is repeated from memory and in unison by participants in various religious meetings, or by individuals within one’s prayer regiment, the elements should not be considered “vain repetitions” as mentioned in verse seven; that is, as long AS the one praying consciously understands the meaning OF each element and purposely recites it.

The Lord’s Prayer
Matthew 6:9-13
By Charles Strong of Bible One

Although there is a commentary-document entitled “Biblical Prayer” on the website (Bible One - Charles Strong's Biblical Prayer), what is most often referred to within Christendom as “The Lord’s Prayer” (Matthew 6:9-13 [Luke 11:2-4]) is not covered in the document, a model prayer that incorporates essentials that our Lord would have Christians address in their prayer life.

This prayer is given by Christ while He was seated up on a mountain and teaching His disciples, a discourse often referred to as “The Sermon on the Mount,” a lengthy dissertation that deals with entrance into or exclusion from the kingdom of the heavens (Matthew 5; 6; 7).

The kingdom of the heavens is the heavenly portion of Christ’s 1,000 year reign over the earth, i.e., His Millennial Kingdom, which is established after the seven-year tribulation period upon the earth — a relatively brief period of time that is preceded by “The Rapture” (Christ’s return in earth’s atmosphere to retrieve the living and the dead who have believed in Him, an event that takes place at the end of the present dispensation of grace [1 Thessalonians 4:13-17]).

It is during this period of instruction on the mountain that Jesus warns his disciples against allowing hypocrisy to characterize their spiritual lives as to their charitable deeds (Matthew 6:1-4), their prayers (Matthew 6:5-15), and their fasting (Matthew 6:16-18) — all activities of their life before God to which they could perform either publically or privately.

As to prayer, Jesus first stated the following in verses five through eight of chapter six:

And when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward.
But you, when you pray, go into your room, and when you have shut your door, pray to your Father who is in the secret place; and your Father who sees in secret will reward you openly.
And when you pray, do not use vain repetitions as the heathen do. For they think that they will be heard for their many words.
Therefore do not be like them. For your Father knows the things you have need of before you ask Him. (Matthew 6:5-8)

Here Christ confirms that prayer should be a private communication, an expression of one’s praise and needs before God, which should never be expressed (flaunted) before others in order to acquire their admiration. And this malady of prayer-hypocrisy is as evident today, as it was then. One need only attend almost any local Christian church to witness members who routinely make it a practice to pray loud and long at various times during the service.

And should this not be sufficient, then there is always a “prayer meeting,” where one may suitably exercise his/her flair and stamina in conversing with God. Unfortunately, such presentations may only be for the recognition and approval of other members within the congregation; and, therefore, may be quite worthless to God.

As to this manner of “public prayer,” Jesus assures His disciples that the only “reward” one who prays in this manner will receive is recognition from man, not God. On the other hand, should the one praying ensure his prayer is conducted secretly before his Father (God), then his Father (God) will reward him openly (lit. publicly).

Christ also confirms that the use of “vain repetitions” during prayer, which only serve to extend the length of prayer for the endorsement of others is wrong and unnecessary, since God “knows the things you have need of before you ask Him.”

It is then that Christ instructs His disciples to pray in the following manner:

In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name.
Your kingdom come. Your will be done On earth as it is in heaven.
Give us this day our daily bread.
And forgive us our debts, as we forgive our debtors.
And do not lead us into temptation, but deliver us from the evil one.
For Yours is the kingdom and the power and the glory forever. Amen. (Matthew 6:9-13)

And although this prayer is repeated from memory and in unison by participants in various religious meetings, or by individuals within one’s prayer regiment, the elements should not be considered “vain repetitions” as mentioned in verse seven; that is, as long as the one praying consciously understands the meaning of each element and purposely recites it.

This is a companion passage to Luke 11:2-4, in which is Christ’s answer to the disciple’s request, “Lord, teach us to pray . . . .” It is the only time where Jesus personally outlines specific elements of prayer. Each element is quite specific and indicates a facet of one’s spiritual life that every Christian should recognize and address when talking with God. Each will be considered, as follows:
________________________________________________________________________

In this manner, therefore, pray: Our Father in heaven, Hallowed be Your name. (Matthew 6:9)
________________________________________________________________________

Prayer is to be addressed primarily to God the Father. Although there may be no harm in addressing a prayer to Jesus Christ or the Holy Spirit, this would be outside the pattern set by Christ in His directed prayer. The use of the word “Father” implies a relationship, which is the relationship between God and man that exists once a person is “born again” (i.e., spiritually, “from above”) by faith alone in Christ alone.

From the “birth from above” experience onward, a permanent, personal and loving relationship exists between the believer and God. From that point on he may and should call God his Father. It should also be recognized that God is in heaven, an acknowledgment that the believer’s Father is in fact God Almighty who is sovereign over the universe.

And, the believer’s prayer should begin with worship, ascribing praise and honor to his Heavenly Father.
________________________________________________________________________

Your kingdom come. Your will be done on earth as it is in heaven. (Matthew 6:10)
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The believer should specifically pray for the return of Jesus Christ to earth to establish His Millennial (1,000 years) Kingdom, just as the apostle John prayed, “Amen. Even so, come, Lord Jesus!” in Revelation 22:20. The fulfillment of this prophetic promise is what all believers should daily look forward to in eager anticipation (1 Corinthians 1:7; Philippians 3:20). In fact, the thought of Christ’s return should be a modifier of his every action throughout his life.
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Give us this day our daily bread. (Matthew 6:11)
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After putting God first in prayer, the believer is to acknowledge his dependence upon God for his daily needs, both physical and spiritual. Just as the Children of Israel in the wilderness looked to God for daily manna from heaven, the child of God during his sojourn on earth is to look to his Father for all temporal and eternal needs. As a person depends on Christ in the execution of the salvation experience, he is subsequently to depend on his Heavenly Father for sustenance in both his physical and spiritual growth. (Matthew 4:4; John 6:33, 35, 48)
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And forgive us our debts [trespasses, sins], as we forgive our debtors [those who trespass, sin against us]. (Matthew 6:12)
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This does not refer to “judicial forgiveness” from the penalty of sin, which was permanently obtained by faith in Jesus Christ. It refers to “parental forgiveness,” which is necessary for continued fellowship with God the Father. The person who accepts by faith alone Christ alone is born again and at that moment is indwelt by and sealed with the Holy Spirit. As time goes on and as the new believer makes wrong decisions by giving into the still remaining “sin nature,” which remains in him, rather than submitting to the inner voice of the Spirit, he thereby “quenches” the Holy Spirit and hinders his fellowship with God. To restore this fellowship and the ability for control by the Spirit, the believer must confess (acknowledge) all known sin in his life. Upon doing this, the promise of God is that not only is known sin immediately forgiven, but all unknown or forgotten sin is also forgiven (1 John 1:9) — resulting in the reestablishment of control by the Spirit in the believer and the restoration of his fellowship with God.

But there is also a principle expressed in this element of The Model Prayer that is further explained by Christ in Matthew 18:21-35, which is that God expects His children to forgive others as He forgave them. If the believer is unwilling to forgive others of their trespasses, then the Heavenly Father will be unable to forgive the believer his trespasses. This is further confirmed in Matthew 6:14-15.
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And do not lead us into temptation, but deliver us from the evil one. For Yours is the kingdom and the power and the glory forever. Amen. (Matthew 6:13)
________________________________________________________________________

A believer is not wrong to ask of his Heavenly Father for “smooth sailing.” This is only natural and is to be expected. Even Christ was troubled when the time came for Him to face the cross. Although God will not personally tempt anyone (James 1:13), He will allow Satan to test His children, to undergo trials, adversity and affliction from time-to-time in order to refine them, to encourage them and to strengthen their faith in Him. God has promised that He will not allow His children to be tested beyond what they can bear (1 Corinthians 10:13).

The believer should always understand that Satan—the serpent (Genesis 3:4), the devil (Matthew 4:1), the tempter (Matthew 4:3), the wicked one (Matthew 13:19), the ruler of darkness (Ephesians 6:12), the prince of the power of the air (Ephesians 2:2), the prince of this world (John 14:30), the god of this age (2 Corinthians 4:4), the Christian’s adversary — like a roaring lion, walks about seeking whom he may devour (1 Peter 5:8). Without God’s permission, Satan cannot touch a believer. But for various reasons — out of fellowship, spiritual testing, etc.— God may allow Satan access to a believer. It is proper for a believer to ask God to deliver him from Satan on a daily basis. This is the prayer of anyone who desires to be kept from sin by the power of God.

This last phrase of The Model Prayer is omitted in the Roman Catholic and many Protestant Bibles since it is not in many manuscripts; however, it is in the majority of ancient manuscripts and it is totally consistent with all other Bible doctrine. This doxology is a perfect ending to the prayer, and the believer should always express his recognition and worship of God Almighty as the Originator of all that is good and eternal.

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Pray to the Father, through the Son, by the power of the Holy Spirit.

Two Types of Fruit
“Gold, Silver, Precious Stones” or “Wood, Hay, Stubble”
By Arlen L. Chitwood of Lamp Broadcast

Two lands are contrasted in Hebrews 6:7-8. The first (Hebrews 6:7) brings forth “herbs meet for them by whom it is dressed,” and this land “receiveth blessings from God.” The second (Hebrews 6:8) beareth “thorns and briers,” and this land is “rejected, and is nigh unto cursing; whose end is to be burned.”

The land of Canaan and the land of Egypt are set forth after a similar contrast in Scripture.

The land of Canaan is set forth, on the one hand, corresponding to the land of Hebrews 6:7, associated with blessings from God; then it is set forth, on the other hand, as being sharply contrasted with the land of Egypt, which corresponds to the earth under a curse. And though the curse will be lifted for one thousand years (during the coming Messianic Era), at the end of this time “the earth…and the works that are therein shall be burned up” (cf. II Peter 3:10-13).

It is the land of Egypt which corresponds to the land in Hebrews 6:8 — that which bears “thorns and briers… whose end is to be burned [set in sharp contrast to the land and its related fruit in Hebrews 6:7].” And “the land of Egypt” is a type of the world in which man presently lives — a world under a curse, which brings forth “thorns also and thistles” (Genesis 3:17-18).

Whether it be the earth under a curse or natural man connected with the earth, insofar as God is concerned, there can only be total, complete rejection. “That which beareth thorns and briers is rejected.”

The reference in Hebrews though is not to unredeemed man on the earth (although he has been rejected). The reference is to redeemed man who looks to that land which bears “thorns and briers” (Hebrews 6:8) rather than to that land which brings forth “herbs meet for them by whom it is dressed” (Hebrews 6:7). The reference is to the antitype of those Israelites under Moses at Kadesh-Barnea who believed the evil report of the ten spies concerning the land of Canaan, causing them to look back to Egypt rather than out ahead to the land of their calling (Numbers 13:31-14:4).

These Israelites looked back to a land which bore “thorns and briers” rather than out ahead to a land which brought forth “herbs meet for them by whom it is dressed.” And their subsequent overthrow in the wilderness was completely in line with that which God had to say about Egypt, the land to which they had sought to return. Relative to their calling and the land set before them (called out of Egypt to dwell in the land of Canaan as God’s firstborn son, within a theocracy), they were “rejected.” They were overthrown in the wilderness, short of this goal.

And the warning to Christians is that they can, by following the same example, only suffer the same fate. Eternally saved? Yes! But, just as the Israelites under Moses were overthrown on the right side of the blood at a place short of the goal of their calling, so can Christians under Christ be overthrown at the same place, for the same reason, after the identical fashion (cf. 1 Corinthians 9:24-10:11).

Righteous Lot

The experiences of “righteous” Lot (II Peter 2:7-8) form another Old Testament type — from a different perspective — concerning redeemed man’s calling from the world to a land removed from the world. And, within this account, the type is quite instructive concerning the inability of a carnal, worldly person (though redeemed) to act in any depth at all within the “spiritual” realm.

Lot was among those whom Abraham rescued in the battle of the kings in Genesis 14. And, from the record, it seems apparent that Lot was with Abraham when Melchizedek came forth with bread and wine following this battle.

However, it was Abraham alone who was blessed by Melchizedek and was allowed to understand enough about that which was happening to make him lose all interest in the things which the world had to offer (Genesis 14:18-24).

(One aspect of the preceding type would prevent Lot from entering into these experiences, for he was not of Abraham’s seed. But the aspect of the type being viewed is that of two saved individuals in Melchizedek’s presence, not God’s covenant dealings and promises to Abraham and his seed.
Note one facet of teaching from this aspect of the type relative to Christians in the coming kingdom. All will be present when Christ exercises the Melchizedek priesthood, but not all will be blessed.)

Abraham and Lot, in this respect, would fit within the framework of Hebrews 6:1-6. One was allowed to go on into an understanding of the things surrounding Melchizedek, but not so with the other. Viewing their individual backgrounds, the reason becomes evident; and viewing that which occurred in the lives of these two men in subsequent years, the end result is quite instructive.

Abraham lived in “the plains of Mamre,” near Hebron, located in the mountainous terrain of the high country (Genesis 13:18; 14:13; 18:1; 23:17-19; 35:27).

Lot, on the other hand, lived in Sodom, in “the plain of Jordan,” in the low-lying country (Genesis 13:10-12; 14:12; 19:1).

The difference in these two places would be similar to the difference between Jerusalem and Jericho. Jerusalem was located in the mountainous terrain of the high country, but Jericho was located near the lowest point in the land (actually, on earth), near the Dead Sea at the southern end of the Jordan plain (where Sodom and the other cities of the plain are believed to have once existed).

Jerusalem and Jericho are set in sharp contrast to one another in Scripture. One is “the city of the great King,” from which blessings for the nations of the earth will flow during the coming age (Psalm 48:2; Zechariah 14:1-21); but “a curse” rests upon the other (Joshua 6:18, 26). And the two places where Abraham and Lot lived are set in similar sharp contrast.

Lot’s downward path can be seen in different places from Genesis 13:10 to Genesis 19:1 (Genesis 13-19), and the results of his downward path can be seen in Genesis 14:12-24; 19:1-38.

Lot “lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere…” He then “chose him all the plain of Jordan…dwelled in the cities of the plain, and pitched his tent toward Sodom.” And in the process of doing this, he separated himself from Abraham (Genesis 13:10-12). That is, the carnal believer separated himself from the spiritual believer.

The day came when Lot got into trouble and had to be rescued by Abraham (Genesis 14:12-16). But his long association with the cities of the plain could only have prevented him from seeing beyond the “letter” when Melchizedek subsequently appeared, following the battle of the kings (Genesis 14:18-24); and his failure to see beyond the “letter,” coupled with his long prior association with the cities of the plain, eventually resulted in his not only again living in Sodom but also in his being actively involved within the affairs of the city (Genesis 19:1 [affairs of a city were carried on by men seated at the gate, as was Lot]).

Abraham though, during this same time, dwelled in the high country, removed from the cities of the plain. And, apart from instances such as his rescue of Lot and his intercession on behalf of the righteous in Sodom (Genesis 14:14-16; 18:23-33), the affairs of the people in the Jordan plain were of no moment to him.

Thus, when the day arrived for the destruction of the cities of the plain — as the day will arrive for the destruction of the present world system — two completely contrasting saved individuals can be seen.

And that’s what is in view in Hebrews 6:7-8, along with fruit bearing in each sphere — one of value, the other worthless (cf. 1 Corinthians 3:12).

Some Christians have been allowed to go on and see that which is taught concerning Melchizedek. Consequently, their interest doesn’t lie in the things of the Jordan plain but in the things of the high country. And they dwell where their interest lies.

Other Christians though, as Lot, have not been allowed to go on and see that which is taught concerning Melchizedek (and, invariably, for the same reason set forth in Lot’s life). Consequently, their interest doesn’t lie in the things of the high country but in those things of the valley instead. And they too dwell where their interest lies. (See Who was Melchizedek? in this site.)

Escape from Sodom

The Jordan plain with four of its cities was destroyed during Abraham and Lot’s day by “brimstone and fire” from heaven (Genesis 19:24-25; cf. Deuteronomy 29:23). And though Lot was delivered from Sodom prior to this destruction, his deliverance was, as in the words of 1 Corinthians 3:15, “so as by [‘through’] fire.”

Prior to this destruction, Lot was placed outside Sodom and commanded, “Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed” (Genesis 19:17).

Note what’s involved in this four-part command.

First, “Escape for thy life [‘soul’].” This is the saving of the soul/life. Physical life in this instance? Yes! But far more than just the physical is involved, as becomes evident from the remainder of the command.

The next three parts relate how the soul/life can be saved:

1) “Look not behind thee” (cf. Luke 9:62; Hebrews 12:1-2)

2) “Neither stay thou in all the plain” (don’t remain in the low-lying country [equivalent to Egypt]).

3) “Escape to the mountain” (a “mountain” is used in Scripture symbolizing a kingdom, particularly Christ’s coming Kingdom [cf. Isaiah 2:1-5; Daniel 2:35, 44-45; Matthew 17:1-5]).

(Note: Contrary to some English translations,
the word “mountain” in the Hebrew text of Genesis 19:17 is singular, as in the KJV. The reference is to a “mountain” symbolizing a kingdom, not to “mountains” symbolizing kingdoms. A distinction between “mountain” and “mountains” in this respect can be seen in Isaiah 2:2-3,

“…the mountain of the Lord’s house [the kingdom of Christ] shall be established at the top of the mountains [all the individual earthly kingdoms]…”)

The escape from the plain to the mountain is an escape from Egypt to Canaan — to that land associated with the coming kingdom. This is where one’s attention is to be centered. This is where he is to dwell.

Then this four-part command is followed by that which will happen to a person should he not follow that which the Lord has to say in this respect: “lest thou be consumed.” That is, he will be consumed by that which will itself be consumed; and, as a consequence, he will lose his soul/life.

Lot though had no concept of that which was being stated; and, in reality, even though the Lord had given him this four-part command, he couldn’t follow it.

His spiritual senses had not been sufficiently developed or exercised. He could do no more than act after a carnal fashion, which he did (Genesis 19:19-20). And this is the apparent reason why the Lord, apart from remonstrance, honored his request to be allowed to go to Zoar instead of the mountain (Genesis 19:21-23).

However, Zoar — a city in the plain, spared for Lot — wasn’t the last stop. After the destruction of the other cities of the plain, Lot became afraid to dwell in Zoar and moved out into the mountain to which he had previously been commanded to escape.

But, unlike Abraham, Lot dwelled on the mountain in “a cave” (Genesis 19:30) rather than standing in a place “before the Lord” (Genesis 19:27; cf. Genesis 18:22). He, in effect, dwelled in a place of shame rather than in a place of honor.

And therein is the account of two pilgrims who governed their lives after two entirely different fashions, one day arriving at the same destination and finding themselves occupying diametrically opposed positions, completely commensurate with the fashion in which they had governed their lives during their previous pilgrim journey.

Thus will it be with Christians on the Mountain in that coming day.

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Arlen Chitwood's Two Types of Fruit

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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.

Sanctification is the highway to joint heirship with Christ.

Charles Strong's note: Although this article contains few scriptural references, it presents the essence of the “word of the kingdom” [the kingdom message], which is the dominant message throughout the entire Word of God.

Kingdom Basics!
By Susan Cockran

To understand the future Kingdom of Christ, we must understand a few basic facts from the Scripture:

God created Satan and the angels to be rulers in the universe. Satan was assigned rulership over the earth. But Satan was not satisfied with his position so he rebelled against God. God judged Satan for his rebellion. Part of Satan’s judgment was that he would lose his position as ruler over the earth. And this is why God made man and woman (Adam and Eve)—to replace Satan as rulers over the earth. You can see this in Genesis 1:26 where God says:

“Let Us make man in Our image, according to Our likeness; let them have dominion over . . . all the earth. (Genesis 1:26)

But God did not immediately place Adam and Eve in that position of rulership. God wanted to test Adam and Eve to see if they would be obedient to Him before allowing them to begin their rule. Satan knew that God was testing Adam and Eve so he interfered by tempting Eve to sin (by eating the fruit of the forbidden tree). When Eve sinned and caused Adam to join her in that sin, both of them became disqualified to rule the earth. This meant that Satan would continue ruling the earth temporarily until God produced another replacement ruler who would prove, through obedience, to be worthy of this position. And not only did man lose the right to rule over the earth, but man also came under the eternal judgment of God for sin (hell or the lake of fire).

But it was God’s intention for man to rule over the earth and God was not willing to let man be destroyed. So God provided a way to save man — a way to free man from the judgment of eternal hell and bring him back into the position of rulership for which he was created.

And this salvation for man came through the work of Jesus Christ on the cross. And according to God’s plan, anyone who believes in Jesus, is freed from the judgment of everlasting hell and will live in eternity with God, enjoying His blessing.

And this freedom from eternal hell into eternal blessing with God is given to us as a free gift when we believe in Jesus. It is something that we do not have to work for and we can never lose.

But bringing man back into the position of rulership over the earth would be different. Because before any man can rule, he must first be tested — just as Adam and Eve were tested. So once a person believes in Jesus and has eternal life with God, then God begins testing that believer to see if they will qualify to rule with Christ over the earth. And this testing has to do with obedience to the Word of God. Believers who live their lives in obedience to God’s Word will inherit positions of rulership in the coming Kingdom of Christ.

This Kingdom will operate in two spheres. One sphere will be earthly. Jesus will have a city, a temple, and a throne on the earth in Jerusalem. And He will also have a throne in the heavenly sphere where Satan and his angels now reside. The Scripture tells us that “the heavens do rule” (Daniel 4:26). This means that the ultimate rule over the earth comes from this heavenly sphere. Those who sit on these thrones in the heavenly sphere will be those who have total authority over the earth. And Jesus is not going to rule from the heavens alone. And neither will He rule alone from His throne on the earth.

The nation of Israel is going to be exalted to rule with Christ upon the earth over all the other nations that will exist during this time. And Christians who qualify through obedience to God’s Word will rule with Jesus from the heavens. They will rule over Israel, over all the nations, and over all God’s angels.

Most Christians don’t even realize that such a privilege in being offered to them. They think that believing in Christ and being saved from an eternal hell is the end of God’s salvation for them. But in reality, it is just the beginning. God doesn’t just want us to escape the judgment of hell. He wants to restore us to the purpose for which we were created — rulership. But the privilege of rulership is not automatically ours simply because we have believed in Christ and are saved for eternity. Eternity and the Kingdom age are two different segments in God’s economy. Life with God in eternity is given to us as a free gift when we believe in Christ. But life with Christ in the Kingdom age must be earned through faithful obedience to God and His Word.

Satan is still presently ruling as “the god of this age,” but because he disqualified himself through sin, he will not continue to rule. Once Christ returns to establish His Kingdom, the day of Satan’s rule will be over and God will replace Satan with Christ and those believers who have proven themselves worthy to rule with Him. And according to the signs Jesus gave us in His Word, we are presently on the verge of His coming. And when He comes, He will come first for the church in the rapture. And in the rapture we will be taken into heaven to be judged at what the Scripture calls the Judgment Seat of Christ.

The Judgment Seat of Christ is a judgment for believers only. And in this judgment Christ is going to examine the life of every Christian to determine whether or not that Christian qualifies to rule with Him in His Kingdom. If a believer has lived his life in such a way as to qualify to rule with Christ, then that believer will be honored before the Father and the angels in the judgment. And in addition to that, this faithful believer will be given a resurrected, glorified body that is like the body Christ Himself possesses. And best of all, this believer will be joined to Christ as His bride which means that this believer will have the honor of being in Christ’s presence — living with Him, working with Him, and sharing in His joyful bliss. This believer will be a co-heir with Christ. This means he will inherit on an equal basis with Christ all that Christ possesses — and the Scripture says that Christ is the “possessor of heaven and earth”— so this is quite an inheritance — more than our minds can comprehend. The Scripture also tells us that to receive this inheritance with Christ will bring true and complete happiness to the believer’s soul. We are told that apart from ruling with Christ, there will be no happiness, no satisfaction, and no joy.

But what about the believer who is not faithful during this lifetime and does not qualify to rule with Christ? When the unfaithful believer is judged at the Judgment Seat, his rebellion will be exposed before the Father and the angels. He will be rebuked by Christ and publicly shamed. And then the Scripture tells us that the unfaithful believer will be denied entrance into the Kingdom. He will not only be denied a position of rulership with Christ, but he won’t even be allowed to enter the Kingdom and enjoy its blessings.

Instead of entering the Kingdom, this believer will be “cast out” of the Kingdom into a place called “outer darkness.”

The Scripture describes outer darkness as a place where disobedient believers will “weep” and “gnash their teeth.” There will be weeping because the believer who goes to outer darkness will experience 1,000 years of bitter grief — the most extreme sorrow. And “gnashing of teeth” is a biblical expression that portrays great anguish and profound regret. The unfaithful believer experiences all of this for 1,000 years. This believer spends 1000 years weeping in bitter anguish over his wasted life — suffering profound regret for the choices he made. This weeping and gnashing of teeth is so horrific that the Scripture describes it as the loss of a believer’s soul. And his soul is lost in the sense that it is emptied of all happiness — utterly stripped of satisfaction — deprived of all joy. This believer’s soul suffers in darkness for the entire length of the Kingdom. This believer has forfeited his inheritance with Christ. He had forfeited the position of rulership for which man was created. And in forfeiting all this, he will suffer the chastening judgment of God in outer darkness.

And where is outer darkness located? Some speculate that it is in the heart of the earth. What we do know from Scripture is that it is not in the Kingdom. The earth at this time will be filled with the light of the glory of Christ. Therefore, this outer darkness is located somewhere not upon the earth. And perhaps the worst part about being in outer darkness is that you are separated from Christ. You can not see Him, be with Him, talk with Him, enjoy Him — you are cut off from Him and you are cut off from your fellow believers who qualified to enter the Kingdom and rule with Him. In this life, it is often easy for believers to live their daily lives cut off from fellowship with Christ —or in a very shallow relationship with Him. We have so many distractions that fill our soul —things that entertain us, keep us busy, bring us pleasure, etc. But in the day of His Kingdom, there will be nothing else. No television, no music, no careers, no hobbies —Christ will be the center of everything and all happiness will come from being close to Him. In that day we won’t have substitutions for Christ to comfort us as we do now. Instead we will feel the full force of the pain of complete emptiness.

Then, after the 1,000 years are fulfilled, the unfaithful believers will rejoin Christ and their faithful brethren to enter into eternity. In eternity there will be no more chastening and all Christians, faithful and unfaithful, will enjoy the blessing of God forever.

The Scripture tells us clearly how to avoid the outer darkness and obtain a co-inheritance with Christ. We are to give up our self-centered lives and focus on God and His Word. We are to strive to live holy lives of separation from sin and worldliness. We are to make righteous choices and deny our fleshly desires. Jesus said that very few Christians would even try to do this. He said that most Christians will find themselves disinherited at His Judgment Seat. The apostle Paul said entering the Kingdom is like being in a race. And the Kingdom inheritance is the prize. Paul said that our one goal in this life is to obtain that prize. We must run to win!

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What is Replacement Theology?
By Got Questions

Replacement theology essentially teaches that the church has replaced Israel in God’s plan. Adherents of replacement theology believe the Jews are no longer God’s chosen people, and God does not have specific future plans for the nation of Israel. All the different views of the relationship between the church and Israel can be divided into two camps: either the church is a continuation of Israel (replacement/covenant theology), or the church is completely different and distinct from Israel (dispensationalism/premillennialism).

Replacement theology teaches that the church is the replacement for Israel and that the many promises made to Israel in the Bible are fulfilled in the Christian church, not in Israel. So, the prophecies in Scripture concerning the blessing and restoration of Israel to the Promised Land are “spiritualized” or “allegorized” into promises of God's blessing for the church. Major problems exist with this view, such as the continuing existence of the Jewish people throughout the centuries and especially with the revival of the modern state of Israel. If Israel has been condemned by God, and there is no future for the Jewish nation, how do we explain the supernatural survival of the Jewish people over the past 2000 years despite the many attempts to destroy them? How do we explain why and how Israel reappeared as a nation in the 20th century after not existing for 1900 years?

The view that Israel and the church are different is clearly taught in the New Testament. Biblically speaking, the church is completely different and distinct from Israel, and the two are never to be confused or used interchangeably. We are taught from Scripture that the church is an entirely new creation that came into being on the day of Pentecost and will continue until it is taken to heaven at the rapture (1 Thessalonians 4:13-17). The church has no relationship to the curses and blessings for Israel. The covenants, promises, and warnings are valid only for Israel. Israel has been temporarily set aside in God's program during these past 2000 years of dispersion.:

(Added note: Those baptized [immersed] in the Spirit on the day of Pentecost were not unsaved individuals. The immersion in the Spirit had nothing to do with eternal salvation then; nor does it have anything to do with eternal salvation today. The work of the Spirit relative to eternal salvation — salvation by grace — was set forth in an unchangeable manner at the beginning, in Genesis 1:2-5 [2b] and Genesis 2:7; 3:21; 4:8-10, and, accordingly, this work of the Spirit has always been the same.
Salvation by grace is affected through the Spirit breathing life into the one having no life, on the basis of death and shed blood. The baptism [immersion] in the Spirit is something additional [peculiar to the present dispensation], which, today, could only have been seen as occurring in conjunction with and at the same time as the Spirit’s work surrounding salvation. ~Arlen Chitwood)

One produces life [the Spirit breathing]; and the other brings about the new creation [immersion in the Spirit], placing the person “in Christ.”After the rapture (1 Thessalonians 4:13-18), God will restore Israel as the primary focus of His plan. The first event at this time is the tribulation (Revelation 6-19). The world will be judged for rejecting Christ, while Israel is prepared through the trials of the great tribulation for the second coming of the Messiah. Then, when Christ does return to the earth, at the end of the tribulation, Israel will be ready to receive Him. The remnant of Israel which survives the tribulation will be saved, and the Lord will establish His kingdom on this earth with Jerusalem as its capital. With Christ reigning as King, Israel will be the leading nation, and representatives from all nations will come to Jerusalem to honor and worship the King—Jesus Christ. The church will return with Christ and will reign with Him for a literal thousand years (Revelation 20:1-5).

(Added Note: Contrary to that which most teachers preach, the body of Christ and the church are not the same throughout eternity. Instead the church is taken out of the body of Christ at the Judgment Seat of Christ, forming two bodies. This in no way corrupts the scriptural teaching that the body is one, as taught in Ephesians 4:4. For both bodies are still the one invisible body of Christ in the spirit. Notwithstanding, the visible body of Christ in this present time is but one body and is called the church. However, at the Judgment Seat of Christ, this body will become two visible bodies, when God calls-out (Gr. ‘eklektos’) of this body, the church. The very word “‘church” itself means an out-calling (Gr. ‘ekklesia’), or those who have been called out of the called.
The “out-called” or those who have been called out of the called [chosen] are the selected ones who will rule and reign with Jesus Christ in His coming kingdom. ~Gary Whipple)**

Both the Old Testament and the New Testament support a premillennial/dispensational understanding of God's plan for Israel. Even so, the strongest support for premillennialism is found in the clear teaching of Revelation 20:1-7, where it says six times that Christ's kingdom will last 1000 years. After the tribulation the Lord will return and establish His kingdom with the nation of Israel, Christ will reign over the whole earth, and Israel will be the leader of the nations. The church will reign with Him for a literal thousand years. The church has not replaced Israel in God's plan. While God may be focusing His attention primarily on the church in this dispensation of grace, God has not forgotten Israel and will one day restore Israel to His intended role as the nation He has chosen (Romans 11).

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Got Questions

**Divisions at the Judgment Seat of Christ, Ch 8, Pgs. 98-99, from Beyond the Rapture by Gary Whipple.

Also see Two Basic Divisions at the Judgment Seat of Christ! in this site.

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“Resurrected Bodies” and “Bodies of the Resurrection”
Excerpts from Beyond the Rapture by Gary Whipple

Resurrected bodies are bodies of flesh and bones animated by blood, whereas bodies of the resurrection are bodies of flesh and bones animated by the Spirit.

Resurrected Bodies

Righteous Israel

Ezekiel 37:7-17: In this Old Testament passage God tells us of the righteous ones of Israel who lived and died prior to the church age and during the coming tribulation period (after the church is raptured). These will be raised from their graves and then immediately enter and live in the land of Israel. This will occur at the beginning of the millennium. Here the Word gives us a graphic view of this future raising. It speaks of bones coming together, sinews, flesh and skin coming on the bodies, and finally their spirits returning by the breath of God.

Notice that they will not receive spiritual bodies as the church will have (bodies animated by the Spirit). Instead their bodies will be like Adam’s body before he sinned (a natural [soulical] body animated by blood but not subject to death). Instead of heavenly blessings, they will have earthly blessings under the fulfilled Abrahamic covenant. They will live in the land together with the righteous ones of Israel who never died during the tribulation period.

Tribulation Saints

In Revelations 20:4 we see two groups of people (divided in the text by a colon). The first group is the bride of Christ being given thrones from which to rule. The second group is the tribulation saints who will be killed during the great tribulation because of their testimony. They are not part of the church since they will not be saved until after the rapture. However, John says he saw their souls and they lived (Gr. ‘zao,’ meaning to live). There is nothing in this verse that indicates that they were raised into a spiritual body like that of the church even though their reward is to rule with Christ here on the earth. It is Gary Whipple’s opinion that they will have bodies like raised Israel and thus be numbered with the “gleanings”. Our Lord likens the resurrection of the church as the harvest (Matthew 13:30), with Himself being the firstfruits of the harvest (1 Corinthians 15:23). This is the anti-type of the law of the harvest of Israel and teaches us much about the resurrection. This law is given in Leviticus.

In Leviticus 19:9; 23:22 God told Israel not to harvest all of their fields at harvest time, but rather leave the corners and the gleanings to the poor and strangers. This law of the harvest is clearly a pattern of truth that points to the harvest of the church. The leaving of the four corners unharvested plainly speaks of God’s earthly saints, Israel. These saints were scattered to the four corners of the earth (AD. 70) after they lost their heavenly blessings by rejecting the gospel of the kingdom (Matthew 21:42-43). Their purpose in the future is to be a spiritual blessing to the poor and strangers of this world (the field is the world, see Matthew 13:38). This will occur in the tribulation period (the 144,000 Jewish preachers to the nations) and the millennium (Israel sent to all of the nations). Also numbered with the four corners are the gleanings. The gleanings are the wheat plants that come up in the harvested section of the field, after the harvest is past. These represent the tribulation saints, out of every nation and tongue (Revelation 7:9-14), who will be saved by the preaching of the 144,000 Jewish evangelists, and then killed after the rapture of the church and during the great tribulation. They too will be a future blessing to the world in spiritually feeding the poor and stranger along with Israel, most likely during the millennium. And, since they will die for Christ, they will reign with Him in some capacity. They will have resurrected and redeemed bodies likened unto Adam’s body, before he sinned.

Millennial Saints

Revelation 20:12, a much overlooked verse of scripture in Revelation, tells us of the raising up and judgment of those who will be saved during the millennium. The reason this resurrection is missed by many Bible teachers is their assumption that this verse is a part of the resurrection of the lost that is recorded in the next verse (Revelation 20:13). However, after a careful study of this 12th verse, not only are books opened to judge their works, but also the book of life is opened to reveal their names. Also this resurrection and judgment is completed all within the 12th verse. When we reach the 13th verse it becomes obvious that this is a different resurrection.

Why does this 12th verse have to necessarily represent the millennial saints and not some other group? Because, at this point in time, all of the righteous of God will have already been judged except for the millennial saints.

Another point to stress is that the expression “the small and the great” is only used by God to identify saints, while in heaven. As an example, “the small and the great” is used to identify the saints and prophets at the time of resurrection and reward of the prophets (Revelation 11:18) Also, “the small and the great” are identified with the servants of God in heaven just before the marriage of the Lamb (Revelation 19:5).

Finally, in the text before us, we see the “small and the great” stand before the Great White Throne of Judgment just prior to the judgment of the lost. The meaning of this expression probably has nothing to do with how great or small they were in the affairs of this life, but rather their relationship to God. In this 12th verse God also seems to be silent concerning the outcome of this judgment.

Unrighteous

“…and death and hell delivered up the dead which were in them: and they were judged every man according to their works” (Revelation 20:12).

In the very next verse (Revelation 20:13) we have the second group to be judged. These are the lost who will be raised in bodies likened unto Adam, after he sinned. That is, their bodies will be in the same sin condition as they were when they died. They will be raised from their graves and their souls will be raised from hell (Hades compartment of Sheol). These will be united at the Great White Throne where they will be judged according to their unrighteous works, and then cast into the lake of fire. Again, this is a separate group and a separate judgment from that which is in verse 12. And it is to determine the degree of everlasting punishment for the lost.

In verse 14 of this same chapter (Revelation 20:14) we are told when this resurrection will occur. It will be at the end of this world when our Lord not only casts those who are lost into the lake of fire, but also death and hell (Hades) which are no longer needed. This means that after this last judgment, the saved will enter into the eternal ages with no more death or no more place where the dead go. Our Lord refers to this time as the “kingdom of the Father” (Matthew 13:43).

Raising of Angelic Beings Who died in the Flood

“…And the sea gave up the dead which were in it…” (Revelation 20:13a).

God shows us this special judgment just prior to the judgment of the lost. This is described as the “sea giving up the dead who were in it”. The dead in the sea cannot be lost men since the lost are said to be resurrected from their graves. The graves of men can be on earth, in the sea, or in outer space, or in any place there is a dead body of a human being. Thus, graves are for men. But here God says seas are a different place than the grave. It was in the seas that the giants were killed during the flood. These giants are the unholy offspring of angels and daughters of men (Genesis 6:4). Their bodies will remain in the sea until they are resurrected at the Great White Throne. Then the sea shall give up their dead bodies and they shall be judged, and cast into the lake of fire.

God tells us that the angels who fathered these giants left their first estate (rebelled against God) in order to perform this rebellious act. They are now being held in chains under everlasting darkness unto the great day of judgment (Jude 1:6). Peter adds to this by telling us the name of the place where these angels are being held (2 Peter 2:4). This place, translated “hell” in the English, is the Greek word “tartaroo” which means the deepest pit of Hades. It is worthy to note that these angels cannot be the angels that are presently with Satan ruling over this earth. Satan’s ruling angels are free and have not yet been confined.

Finally, it will be during this end time judgment (after the earth is destroyed), that Satan himself will be cast into the lake of fire, along with his angels.

Bodies of the Resurrection

1 Corinthians 15:22-26 reveals three orders in which men are raised:

1. “Christ the firstfruits;
2. afterward, they that are Christ’s at His coming,
3. Then [cometh] the end (the end of the millennium)…”
Note: the word “cometh” is not in the original Greek text.

“Christ the firstfruits”

Leviticus 23:10-11: God tells Moses that at the harvest of Israel’s first crops, to instruct that one sheaf from the firstfruits was to be brought into the priest. The priest would then wave it before the Lord to be accepted for Israel. This was to be done on Sunday, not Saturday. Sunday is the first day of the week, the day Jesus arose from the grave.

This instruction to Moses was written for our admonition (1 Corinthians 10:11) and is a perfect spiritual pattern (type), teaching that the sheaf of the firstfruits represented the resurrection of Jesus Christ. The acceptance of this sheaf by God, for Israel, was the evidence of God’s approval of His death for our sins. Remember, that which was waved before the Lord was Christ the firstfruit, not Christ the firstfruits. The sheaf representing Christ was taken from the harvested firstfruits. The question may be asked, “Who are the rest of the firstfruits?” They cannot be the firstfruits that represent the church for those firstfruits could not be harvested until fifty days later, i.e. at Pentecost (Leviticus 23:15-17). For it was at Pentecost, not the cross, that the church began. Therefore, since they were harvested fifty days before Pentecost and along with the first sheaf, they must represent saints of the Old Testament.

In the type, these firstfruits were possibly the barley grain which came to fruition first, and thus were harvested fifty days before the main harvest. In the antitype these firstfruits are seen as the resurrection of Christ (the sheaf), as well as an elected group of the Old Testament saints (the remainder of the firstfruits). However, even though these Old Testament saints were a part of this “first order” of the resurrection, they were not raised at the same moment that Christ was raised.

In Matthew 27:51-53 we get a clear view of the firstfruits of the resurrection. In verse 51 (Matthew 27:51) we see that this resurrection could not be possible until a new way to approach God was made by the death of Christ. Notice the order of events. First, Christ’s death as evidence of the new way and the rending of the veil of the temple. This ended the old way and established the new way through Christ (the veil of the temple is a type of Christ’s flesh... see Hebrews 10:20). Secondly, to give evidence of this, certain saints of the Old Testament came out of their graves, went into the holy city and showed themselves. However, they could not be resurrected until Christ was resurrected first! This is so because He had to be the firstfruit (first sheaf of firstfruits). Notice the word “after” in verse 53 (Matthew 27:53), ”...the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many” (Matthew 27:52-53). Those who arose here, after Christ’s resurrection, apparently represent a small group called out of Israel, and who did not lose their rewards as Israel did (Matthew 21:43). They may be the same ones that are mentioned by our Lord that will be sitting down in the kingdom when others from the east and west (the church) enter in. And even the children of the kingdom themselves (Israel) will witness this event, but will not be a part of it. They will be cast out because of their unbelief (Matthew 8:11-12).

A Heavenly View of These Firstfruits

In Revelation 14:1-4 God shows us these same firstfruits on the heavenly mount in heaven (Mt. Sion, pronounced see-ahn’) with the Lamb (notice the word firstfruits in verse 4). They number 144,000 (not the same as those found in Revelation 7:4 ). They follow the Lamb (Jesus) wherever He goes and they sing a new song that no one else can learn. A careful study will show that these represent a different group from those 144,000 sealed ones recorded in Revelation 7. Whereas, these 144,000 are called “firstfruits” and are redeemed from the earth (the grave) and from among men, those of Revelation 7 do not carry the title of firstfruits and are redeemed from the twelve tribes of Israel exclusively. There is no doubt that these firstfruits were an elected group out of Israel and are composed of righteous Jews and Gentiles (from among men). They could include people like Abraham, Isaac, Jacob, David, John the Baptist, the prophets, and a small group of Gentiles saved during these times. This could include Adam, Shem, Noah, Melchizedek, etc.

(Note Arlen Chitwood's different belief: The 144,000 Jewish Evangels by Arlen Chitwood, Part I, Part II, Part III.)

The Friends of the Bridegroom

This elected group of firstfruits could also be those that make up the “friends of the bridegroom” at the wedding of Christ to His bride. We see this possibility by these following truths: Whereas, the bride of Christ will be called out (out-resurrection) from the body of Christ after the Judgment Seat of Christ, so the firstfruits have been called out (out-resurrection) from Israel after the judgment of Israel by Christ. Whereas, the “bride of Christ” will be mostly a Gentile bride called out of the body of Christ, so the “friends of the bridegroom” will be mostly Jewish, called out of Israel. Apparently, John the Baptizer was the last one to be called the friend of the bridegroom (John 3:28-29). Whereas the bride of Christ, called out from the body, will enter the kingdom, the friends of the bridegroom, called out from Israel, will also enter the kingdom.

To add to the evidence of the resurrection of the firstfruits God tells us in Ephesians 4:8 that when Jesus arose from the grave, He led captivity captive, i.e. moved the righteous that were in the paradise section of Hades to the third heaven (2 Corinthians 12:2-4). This occurred apparently after He first descended into the lower parts of the earth (Ephesians 4:9). Then after three days in that place, He literally arose from the grave bringing all of its occupants with Him. In emptying this section of Hades Jesus not only moved all of the righteous souls to the third heaven, but also raised 144,000 of them as the firstfruits.

“...afterward, they that are Christ’s at His coming” (1 Corinthians 15:23b).

This second order is the antitype of the whole harvest of grain (except for the corners) found in Leviticus 23:22. As we study this harvest we will come to see that it will be made up of “two companies of believers” who will not be revealed until the Judgment Seat of Christ, i.e. the threshing floor where the wheat is separated from the chaff. The wheat plants that have fruit as opposed to those who do not bare fruit will represent these two companies.

But first these two companies of believers must be raised up (harvested). This raising will occur at Christ’s coming, i.e. the rapture of the church. When will this be? The scripture says “afterwards....” The word “afterwards” in this 23nd verse (1 Corinthians 15:23) means a period of time after the firstfruits of the harvest. And so far, it has been approximately two-thousand years. Nevertheless, when the rapture (harvest) does occur, all of the bodies of this order of believers will come up out of the wave, or be translated, into bodies likened unto that of the “first Adam before he sinned.” That is, they will be given “redeemed natural bodies” that do not have old sin natures. These bodies, both raised and translated, will be caught up to be with Christ in the air (1 Thessalonians 4:16-17) and then move into the heavenlies, for the purpose of appearing before the Judgment Seat of Christ. Here they will be judged by Christ Himself and adjudicated on the basis of their works done in their bodies, after they were saved (2 Corinthians 5:10). Every thought, motive and action will be taken into account!

One may ask, “Is the coming of the Lord the same as the appearing of the Lord?” The answer is sometimes, but not all of the time. The word “coming”, as used in the rapture (1 Thessalonians 4:15), is the Greek word parousia which means “an arrival and a consequent present with”. However, there are visible and invisible parousias of Christ. The rapture is one that is invisible, whereas the same word “coming” in 1 John 2:28 is visible and is connected to His appearing. Hence all Christians will be raised at His invisible coming, but only those who are out-resurrected from the Judgment Seat of Christ will have a resurrection body like His at His visible coming and appearance. Therefore the invisible raising up will produce a body like that of Adam before he sinned, and the visible resurrection will produce a body like that of Jesus Christ. Hence those Christians who experience the out-resurrection will be of a different company than those who will suffer loss.

Our text which says “…Afterwards, they that are Christ’s at His coming…” then must mean that there are two divisions to the second order of the resurrection. This would be the rapture and the out-resurrection. Therefore those believers who gain rewards will experience the rapture and the out-resurrection, whereas those who do not gain rewards will only experience the rapture. Then at a later time, one-thousand years later, they will be raised and translated out of Gehenna and outer darkness to make up the third order of the resurrection.

“.. then {cometh} the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.” (1 Corinthians 15:24)

This third order begins with the word “then” (Gr. eita, meaning a particle of succession in time or logic). This word has two senses. It means either “at that time,” or “afterwards.” It is in the later sense that it is being used here. If it were the other, where would be the millennium? No, there are at least one thousand years between the second order and the third order. But how are we to know that there is a third order? Because the text demands it! You might say that the word “then” means afterwards. Hence, after the second order (one thousand years after), there is another resurrection at the end of the millennium.

When is the end? Our text says that it is when Jesus puts all enemies under His feet. This includes all power and authority in the universe as well as death itself (1 Corinthians 15:26). This will be at the time of the destruction of the earth by fire, and the judgment of the lost. For at that time, death and hell will have been cast into the lake of fire. And there will be no more dying (1 Corinthians 15:26). Finally, Jesus will deliver up the kingdom to the father, and they will become all in all throughout the eternal ages, together with the saints of God. During this progression of end-time events, it is not clear exactly when this second resurrection of the saved will be. Gary Whipple leans toward the time just after the millennium and just before the raising of the lost to be judged. There are two reasons for this position. First, we do not believe that God would leave the bodies of the saints in the grave while He raises the lost and judges them. We believe the entire body of Christ will be witnesses to that great judgment. Secondly, their sentence in Gehenna will be over at the conclusion of Christ’s kingdom on the earth. And we do not believe that God will allow them to stay there in confinement and in the grave one second more than is required. Thus, this resurrection will have to happen before Christ destroys death itself, since His saints cannot remain in the grave once this happens.

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Bible One - Gary Whipple's Beyond the Rapture, Chs. 12, 13.

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Resurrection Chart/Table

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Rapture vs. Second Coming Chart/Table

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Pornography and sex itself are addictions. Why can't an aberrant sexual practice like homosexuality be treated like alcohol and drug addictions? What a person does sexually is a choice. If people can kick the drug and alcohol habits and people can beat their sex addiction problems, then the same should be true for same-sex sexuality.

Homosexuality
By Charles Strong of Bible One

(Taken from the Holman Illustrated Bible Dictionary – 2003 by Holman Bible Publishers; Nashville, Tennessee. At the time of the writing of this article, Jerry A. Johnson was the Dean of Boyce College, of the Southern Baptist Theological Seminary, Louisville, Kentucky.)

Homosexuality is the sexual relations between people of the same sex. When discussing homosexuality, the biblical emphasis is on behavior and the verdict is always that it is sinful.

Homosexuality is a consequence of rejecting the created order. The prima facie case against homosexuality in the Scripture is found in God’s creative plan for human sexuality. God created mankind as male and female, to procreate within the context of marriage (Genesis 1:27-28; 2:18-24). This creation order for human sexuality received the endorsement of both the Lord Jesus Christ (Mark 10:6-9; Matthew 19:4-6) and the Apostle Paul (Ephesians 5:31). On the surface, homosexual behavior should be recognized as sinful because it violates God’s original plan for heterosexual monogamy.

Against this background of God’s creation scheme for human sexual expression, Paul makes a theological argument in Romans 1:18-32 that homosexuality is one consequence of rejecting God as Creator and His created order. Paul indicates that both male homosexuality and female lesbianism result from a denial of God. He begins by showing that through rejection of the “creation” (Romans 1:20) and “the Creator” (Romans 1:25) women “exchanged natural sexual intercourse for what is unnatural” (Romans 1:26 HCSB). He adds also that the men “left natural sexual intercourse with females and were inflamed in their lust for one another. Males committed shameless acts with males” (Romans 1:27 HCSB). Paul’s argument:

Because these people reject God, He gives them over to the desires of their own sinful hearts. In the course of this text, Paul uses several other negative terms to describe homosexuality, such as “uncleanness,” “dishonor,” “vile passions,” “error,” “debased mind,” and “not fitting.” In addition, homosexuality is included here in a serious list of vices that are deserving of death, not only for those who practice but also for those who approve (Romans 1:32).

As to modern notion of “homosexual orientation,” a scriptural perspective will view any same sex inclinations at least as harmful as proclivities toward any other sin, as negative consequences of fallen human nature that is inclined towards sin. In light of Romans 1, homosexual predisposition may also be an indication and outworking of earlier and other sin/s.

Homosexuality is a sin that results in judgment. The first mention of homosexuality in the Bible depicts God’s judgment upon it as sin. It was the outstanding transgression of Sodom and Gomorrah. The severity of the judgment, which came because of homosexuality, indicates the seriousness of this sin (Genesis 19:1-11). Both cities were destroyed as “the Lord rained on Sodom and Gomorrah brimstone and fire” (Genesis 19:24 NASB95). The New Testament commentary on this event is that these two cities were turned to ashes as a matter of God’s holy wrath, specifically because their inhabitants had given themselves to “sexual immorality and gone after strange flesh” (2 Peter 2:6-7; Jude 1:7 NKJV).

(NOTE: The author, Jerry A. Johnson, then devotes three paragraphs refuting pro-homosexual interpretations pertaining to the judgments of Sodom and Gomorrah, such interpretations according to this website editor as somewhat unnecessary due to the clarity of Scripture regarding the subject. ~ Website editor Bible One by Charles Strong.)

Homosexuality is a violation of Old Testament law. The Holiness Code, which conveyed God’s demands for ordering the life of His covenant people, contained two clear prohibitions against homosexual activity. In a large section on sexual morality which should be viewed as an extension of the seventh commandment, “The Lord spoke to Moses saying . . . ‘You shall not lie with a male as one lies with a female”” (Leviticus 18:1, 22 NASB95). Then later, repeating with Leviticus 18:22 that homosexuality is an “abomination,” (Leviticus 20:13 adds, “If there is a man who lies with a male as those who lie with a woman, both of them . . . shall surely be put to death.”

Homosexuality is a violation of New Testament ethic. In 1 Timothy 1:8-10 Paul discusses the value of the Old Testament law in the present era, if used wisely. It is to be used to judge “sinners.” Then he includes “homosexuals” (arsenokoital) in his vice list, which delineates those who are “the ungodly.” Also in 1 Corinthians 6:11 “homosexuals” appear in a similar vice list, and Paul comments that anyone who continues in these sins will not inherit the kingdom of God. Arsenokoites refers to the active partner in the homosexual act. However, in addition to “homosexuals” in 1 Corinthians 6:9, Paul adds a second word, “effeminate” (malakoi). Malakoi refers to the passive member in the homosexual relationship. The point is that both passive and active kinds of “homosexual” behavior are sinful, ungodly, and disqualify one from entrance into the kingdom of God.

Homosexuality is forgivable and changeable through Jesus Christ. However ungodly and undeserving of heaven any homosexual might be, there is the opportunity to be forgiven, changed, and declared righteous through Jesus Christ, Paul continues in 1 Corinthians 6:11 HCSB to say, “Some of you were like this.” The Corinthians church evidently contained some former homosexuals who had been converted. Furthermore, Paul adds of them, “But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.” The homosexual who repents and believes receives the same cleansing, sanctification, and justification as every other believer who turns from sin to Christ.

(NOTE: It should be noted that Mr. Johnson apparently interprets the “inheritance” of the “kingdom of God” (1 Corinthians 6) as “entrance into heaven” (i.e., receiving “eternal life;” or more correctly, the “salvation of one’s spirit”). In reality, a Christian’s “inheritance” speaks of a Christian’s entrance into the Millennial Kingdom, the thousand year reign of Christ upon the earth just after the Tribulation Period (7 years), which is the “salvation of the soul.” The reader is encouraged to read the book Salvation of the Soul in this site.)

The following paragraph is taken from an article on the biblical teaching on sex in the Holman Illustrated Dictionary, written by R. Albert Mohler, Jr., President and Professor of Christian Theology of The Southern Baptist Theological Seminary, Louisville, Kentucky:

Just as the biblical writers present marital sex as holy and natural, all other forms of sexual activity are presented as condemned and sinful. In addition to adultery and fornication, the Bible expressly forbids homosexuality, bestiality, incest, prostitution, rape, pederasty, and all other forms of sexual deviance (Exodus 22:16-17, 19; Leviticus 18:6-18, 22-23; 20:15-16; Deuteronomy 27:21; Proverbs 7:1-27; Romans 1:26-27; 1 Corinthians 5:1-13).

Applicable Scripture Passages (NKJV)

Genesis 1:27-28

Genesis 2:18, 21-24

Genesis 19:1-11, 24 (cf. 2 Peter 2:6-7)

Leviticus 18:22

Leviticus 20:13

Matthew 19:4-6 (cf. Mark 10:6-9; Ephesians 5:31)

Romans 1:18-32 (cf. 1 Timothy 1:8-10)

1 Corinthians 6:9-10 (Please see the “Note” above. ~ Editor of Bible One by Charles Strong.)

Jude 1:6-7

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Bible One - Jerry A. Johnson's Commentary on Homosexuality

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I've been talking about you a lot with the Lord,
There was so much I wanted to say,
I told Him how thankful and helpful you are,
how I treasure you more every day.
I tried to describe how just having you there
can make things more special and fun.
I said how loyal you are to your friends,
and I thanked him for making me one.
And I told him how much I keep learning from you,
how your faith is inspiring to see.
Then I asked Him if He'd let you know how I feel,
and He said you should hear it from me.
~~ Author known only to God!

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Creation to Eternity Diagram

Note: Souls of those spiritually saved who are being filled with the Holy Spirit, AND consequently killing the old man in themselves, are THE ones whose souls ARE being saved. See in this site Holy Spirit – Ministries and Filling! for more commentary on this subject.

BEST timeline I've found - most detailed and comprehensive. In Word, a schematic diagram, in my computer:

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All human beings crave emotional experiences. All wish to escape the mundaneness (ordinary and boring) of life through intense encounters. The flagrant use of drugs and immoral ventures in our world gives witness to this. But such occurrences, experiences and ventures, regardless of how good they make one feel, should never take the place of the sure Word of God. So, place your trust in God’s Word; not in your emotions.

Holy Spirit Indicators!
By Charles Strong of Bible One

Pervasive throughout the world today is a vast charismatic movement that many, who are associated with the movement, attribute to the manifestation of the Holy Spirit. In many, if not all, of the assemblies and conferences of this movement there are vivid emotional displays, the production of unintelligible sounds called “speaking in tongues,” and exhibitions of “miraculous” healings and other paranormal activities, all of which fall under the umbrella of “charismatic manifestations.” Attendees at such affairs and individuals within numerous religious denominations believe these manifestations (or signs) reflect true spirituality and mirror those signs that occurred on the Day of Pentecost in the second chapter of the book of Acts. They believe that such signs prove the validity of “spirituality,” and that those who exhibit such signs are being “led” or “filled” by the Spirit of God.

It is not the objective of this study/article to provide extensive and detailed evidence to discredit the charismatic movement. Should anyone be interested in obtaining such evidence, this writer suggests that he type in the words, “charismatic movement” in an Internet search engine such as “Google” and follow the leads that come up. Although the movement, which is characterized by different designations such as Pentecostal, Charismatic, Vineyard, World-Faith, Holy Laughter and others, embodies an appearance of sincere worship and praise, this writer finds no evidence within God’s Word for such a movement and personally believes that it redirects attention away from the gospel message, the true reason for Christ coming to earth. The reader should understand the writer’s position at the onset.

Likewise the reader should understand that this writer personally believes that the tongues spoken of in the New Testament refers to (1) the sign promised by God to the Nation Israel (Isaiah 28:11; 1 Corinthians 14:21-22) of their impending judgment for refusing Jesus Christ as the Messiah and (2) the use of foreign established languages of earth to proclaim the gospel of Jesus Christ at the start of the Church Age (Acts 2:7-11).

All scriptures within the New Testament, contextually, categorically, isagogically and exegetically, fit perfectly within this framework of interpretation. Paul had to face the unwarranted emphasis on glossolalia (Greek for “speaking in tongues”) and the confusion caused by the same in the Corinthian church (1 Corinthians 14). In recent history even more confusion exists over the use of unknown tongues (believed by many to be ecstatic heavenly languages) in the Church today.

This writer has dear friends who, due to their experiences, disagree with him over this position on “speaking in tongues.” Fortunately, the doctrine of tongues is not a major doctrine within the Word of God, and Christians need not break fellowship over it. But what is for certain is that God would have His children place their faith in the sure Word of God, regardless of and especially not in “personal emotional experiences.”

It is this writer’s contention that the canonical record, the Holy Bible, which contains 66 individual epistles, is God’s finished and complete record for doctrine and practice; and that any doctrine or belief, in order to be valid, must be consistent with it. This writer further contends that the warning regarding any additions or subtractions from the book of Revelation (Rev. 22:18-19) also applies to the Bible as a whole. If anyone sincerely desires to know the truth pertaining to any doctrine or belief by any organization or any one, he need only study God’s Word for the answer.

These were more fair-minded than those in Thessalonica, in that they received the word with all readiness, and searched the Scriptures daily to find out whether these things were so. (Acts 17:11)

For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow, and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)

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)

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)

And even though there is great emphasis in the New Testament on the concept of love and “unity” between all members of the Body of Christ, no sacrifice of (acquiescence to) love, acceptance and unity is acceptable at the altar of false doctrine. Even though Paul wrote the greatest chapter on love in the New Testament (1 Corinthians 13), he was also an ardent defender of the faith.

Now when Peter had come to Antioch, I withstood him to his face, because he was to be blamed. (Galatians 2:11)

But the latter out of love, knowing that I am appointed for the defense of the gospel. (Philippians 1:17)

This testimony is true. Therefore rebuke them sharply, that they may be sound in the faith. (Titus 1:13)

Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. (Jude 1:3)

But even in light of this position, many Christians will continue to hold to their subjective experiences over the sure Word of God, believing that their experiences are born of the Holy Spirit. This being the case, it is worthwhile to distinguish exactly what the Bible says are indicators and works of the Holy Spirit.

First, a quick review of some of the works of the Holy Spirit relevant to the child of God (believer) is warranted.

Works of the Holy Spirit

1. Baptizes (spiritually immerses) a person into the Body of Christ when that person is born again (from above) by faith alone in Christ alone.
(Matthew 3:11; 1 Corinthians 12:13, 27; Romans 6:3)

2. Dwells (lives) with and in the believer.
(John 14:17; Romans 8:9; 1 Corinthians 3:16; 6:19, 20; 2 Corinthians 6:16; 1John 2:27)

3. Abides with the believer forever.
(John 14:16)

4. Teaches the believer Bible doctrine and what to say on any occasion.
(Luke 12:12; John 14:26; 16:13; 1 Corinthians 2:13; 1 John 2:27)

5. Informs the believer of things to come.
(John 16:13)

6. Empowers the believer for service.
(Luke 24:49; Acts 1:8; 4:31-33; 1 Corinthians 2:4; Ephesians 3:16; 1Thessalonians 1:5; 2 Timothy 1:7)

7. Bears witness with the believer’s spirit regarding salvation’s certainty.
(Romans 8:16)

8. Assures the believer that he is a child of God.
(Galatians 4:6)

9. Assures the believer that he is united with Christ.
(1 John 3:24; 4:13)

10. Seals the believer unto the day of redemption.
(Ephesians 4:30)

11. Leads the believer for the purpose of Christian service.
(Romans 8:14; Galatians 5:18; Acts 10:19-20; 13:2; 16:6)

12. Gives both spiritual and physical life.
(John 6:63; Romans 8:11; 1 Corinthians 15:42-44, 51-54; 2 Corinthians 3:6; 1 Peter 3:18

13. Prays for the believer.
(Romans 8:26-27)

14. Provides spiritual gifts to the believer for Christian service.
(1 Corinthians 12:8-11)

Knowing the major works of the Holy Spirit and knowing that the Holy Spirit is with (lives in) the believer from the believer’s birth as a child of God, the believer may then also know what are the indicators of the Holy Spirit during any event he experiences during his life. This goes for any emotion, any personal experience, and any contact with persons or organizations. And such indicators are few!

Indicators of the Holy Spirit (i.e., when the Holy Spirit is present)

• He speaks of, speaks about and points to Jesus Christ.
(John 15:26; 1 Corinthians 2:2; Galatians 1:16; 6:14)

• He glorifies Jesus Christ.
(John 16:14-15)

• He honors Jesus Christ.
(John 5:23)

• He mirrors the image of Christ through specific spiritual fruit.
(Galatians 5:22-23; Ephesians 5:9)

Note: This writer suggests that when the Holy Spirit is speaking about honoring and glorifying Jesus Christ, He does so without confusion and in unambiguous simplicity.

Conclusion

When a work, a demonstration, a meeting, a manifestation, a program, an organization or whatever is the product of the Holy Spirit, then you may be certain it will focus on, will honor, will glorify and will clearly emphasize the Lord Jesus Christ. There will be no ambiguity, no confusion and no doubt. The Holy Spirit will NOT draw attention to Himself. He will NOT emphasize the Father. He will NOT bring attention to an individual believer or any gift the believer appears to demonstrate. He will spotlight, credit and bring honor to the Son of God and His sacrifice on Calvary for eternal salvation; and He will do the same regarding the believer’s sanctification (Colossians 2:6; Galatians 2:20)—a faith-walk in Christ that will evidence the fruit of the Holy Spirit (Galatians 5:22-23; Ephesians 5:9).

Holy Spirit Indicators by Charles Strong of Bible One

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Charles Strong's Bible Timeline.docx, in a schematic diagram, is EXCELLENT!

Basic Timeline of the Bible!
By Got Questions

In the most basic sense, the Bible timeline is endless and eternal, as it chronicles creation (date unknown; Genesis 1:1-31) and the end of ages (Matthew 28:20). From a more practical viewpoint, the Bible timeline on which most scholars agree begins with Abram’s birth, renamed Abraham by God (Genesis 17:4-6) in the year 2,166 (B.C.) and ends with the writing of the book of Revelation in approximately 95 A.D. Prior to Abraham’s birth, the Bible timeline beginning in Genesis contains a rich history of creation, Adam and Eve, the Fall of Man, extensive genealogies, stories of human travails leading up to Noah and the Great Flood (date also unknown), and much more. As an interesting side note, reading Genesis and noting at what age these patriarchs had children, we find that Adam was still alive when Noah was born.

Of course, this raises the question of how literally to interpret dates and other statements in the Bible. Genesis says that God created the world and everything in it in six days (Genesis 1:31). Yet the Bible also says that with God a day is like a thousand years and a thousand years is like a day (2 Peter 3:8). And as Jesus told His disciples to forgive people not only seven times but seventy times seven times (490), the context seems clear that Jesus exhorts us to offer limitless forgiveness to those who trespass against us (Matthew 6:9-13). So, the most accurate and practical way to regard biblical time is that only God knows the true beginning and end of His universe (Mark 13:32).

Yet, within the period between Abraham’s birth and the Apostle John’s writing of the book of Revelation in A.D. 95 from his exile on the island of Patmos shortly before his death, history clearly documents and verifies many of the events and people addressed in the Old and New Testaments. For example, Moses was estimated to be born in 1526 B.C., Joshua entered the Promised Land approximately 1,400 B.C., and the period of Israel’s 10 judges lasted until 1,050 B.C, or until the onset of King Saul’s reign, when most scholars agree concrete historically-verifiable dating was possible.

From there, Israel’s first king, Saul, the famous King David—from whose family Jesus Christ would be born—and David’s son, wise King Solomon, presided over a united kingdom until 930 B.C. After King Solomon’s reign, Israel experienced a divided kingdom. Kings ruled the north (kings of Israel) and the south (kings of Judah) until the fall of the northern kingdom in 722 B.C. and the fall of Jerusalem (southern kingdom), which resulted in the Jews being exiled to Babylonia in 586 B.C.

This exile lasted until 538 B.C. when Persian King Cyrus directed Ezra to return to Israel and build a temple for God at Jerusalem in Judah (Ezra 1). The Jews restored Israel between this time and approximately 432 B.C., when the last book of the Old Testament (Malachi) was written. What followed next was a period of approximately 430 years, often referred to as “the time between the testaments.”

In approximately 6 B.C., Jesus Christ, the Messiah of Israel, was born in Bethlehem and left soon thereafter for Egypt. After the death of Herod the Great in 4 B.C., Jesus and His parents left Egypt and returned to Nazareth (Matthew 2:19-23). Nothing is recorded for the next 10 years, until we see Jesus astounding the teachers in the Temple at age twelve (Luke 2:40-52). This was followed by approximately 19 years of silence until Jesus began His public ministry in circa 27 A.D., which included His baptism (Matthew 3:13-17), temptation in the wilderness (Luke 4:1-13), first miracle in Cana (John 2:1-12), the first cleansing of the Temple (John 2:13-25) and early Judean ministry (John 3:1–4:43). The following year in Galilee, He called His disciples (Luke 6:13-16), preached the Sermon on the Mount (Matthew 5:1–8:1), spoke in parables, did many miracles, including healings (Matthew 8:23–9:34), and sent forth the twelve (Matthew 9:35–11:1).

In the period 29-30 A.D., Jesus spent most of His time in Judea, preaching, teaching, performing miracles—including the raising of Lazarus from the dead—and further equipping the disciples to continue on after His death. Early in the year 30 A.D., He set His face toward Jerusalem. During the last week of His life, Jesus celebrated the Passover with His friends, where He instituted the Lord’s Supper (Luke 22:14-20) and gave His farewell discourse, including His High Priestly prayer (John 17:1-26). Finally, He was betrayed, arrested, tried, crucified and resurrected (Matthew 26:36–28:8). After that, the risen Christ began a 40-day ministry, was seen by many, and finally ascended to heaven (Acts 1:3-11; 1 Corinthians 15:6-7).

Shortly after Jesus was crucified and resurrected, His apostles and followers wrote what we now call the New Testament, a collection of books composed comparatively soon after His earthly ministry. Many scholars proficient in studying ancient texts believe that the concurrency of accounts plus the enormous number of copies produced and replicated over subsequent years makes the New Testament the most historically reliable document of all ancient texts. The first book of the New Testament (either Galatians or James) could have been written as early as A.D. 49, or within two decades of Jesus’ death and resurrection. This meant that the original texts were written by eyewitnesses providing first-hand accounts of what took place. The final book of the New Testament, Revelation, was written in approximately 95 A.D.

Got Questions - Timeline of the Bible

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A considerably more detailed and accurate timeline LINK to Word Document follows.

BEST timeline I've found - most detailed and comprehensive. In Word, a schematic diagram, in my computer:

Charles Strong's Bible Timeline.docx For printing LEGAL size paper will be needed.

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A Prayer of Blessing!

May God remember you like Noah
favor you like Moses
honor you like Mary
fight for you like the Israelites
prosper you like Isaac
promote you like Joseph
intervene for you like Esther
protect you like Daniel
use you like Paul
heal you like Naaman
answer you like Elijah
anoint you like David
and keep you safe like
Shadrach, Meshach and Abednego
~~Author known only to God!

Quick Bible Review!

God made.
Adam bit.
Noah arked.
Abraham split.
Joseph ruled.
Jacob fooled.
Bush talked.
Moses balked.
Pharoah plagued.
People walked.
Sea divided.
Tablets guided.
Promise landed.
Saul freaked.
David peeked.
Prophets warned.
Jesus born.
God walked.
Love talked.
Anger crucified.
Hope died.
Love rose.
Spirit flamed.
Word spread.
God remained.

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Sanctification differs from justification in several ways. Justification is a one-time work of God, resulting in a declaration of “not guilty” before Him because of the work of Christ on the cross. Sanctification is a process, beginning with justification and continuing throughout life. Justification is the starting point of the line that represents one’s Christian life; sanctification is the line itself leading down the highway to joint heirship with Christ.

Sanctification!**
By Nancy Missler

[Editor’s note: Sanctification, also known as the soul-salvation, is that process that takes place in a person who has placed faith alone in Christ alone for his/her eternal salvation, also known as spirit-salvation, which is performed by the Holy Spirit in conjunction with the believer’s will. All remarks made within brackets are those of Charles Strong.]

Sanctification (Gk: hagiasmos, Strong’s 338) is “the process by which God conforms us back into His image,” the image that was lost when Adam and Eve sinned (Romans 8:29). It’s the means God uses to set us apart and to make us holy, prepared and “fit” for the coming kingdom (John 17:19). The process of sanctification purifies us, separates us from sin and consecrates us to God (1 Corinthians 1:30; 2 Thessalonians 2:13). This is how our soul is saved. God has chosen us “to salvation through sanctification of the Spirit . . . .”

Sanctification is the lifelong process by which we become those “overcomers” who inherit the Millennial Kingdom.

Sanctification means being cleansed of any sin or self that would contaminate our soul. It’s that time where we are emptied of our “self,” and then filled back up with Christ’s life. It’s the process of learning to exchange lives with Christ. As we give Him ours, He gives us His (1 John 1:5-6, 9; 2:1-2). Sanctification refers to an inward change (a metamorphosis) brought about apart from the natural strength of the individual (Romans 12:1-2). This inward change is brought about by His Spirit. “For this cause I have raised you up to show in three My power” (Exodus 9:16). It’s His power that sanctifies us, that changes us and that makes us new creations, but it’s our choice that allows God to accomplish it. It’s not automatic (1 John 2:14; 1 Peter 1:15-16).

Sanctification is when God’s Spirit highlights the self-centered things we do and then shows us how to replace them with His [Christ’s] life. Our fulfillment, our meaning and our significance in this life and the next, all rest upon this transformation process. God’s will is that we might show by our actions (our “Spirit-led” works) that we are “new creations” in Him and that He lives in us. This demonstrates that we have not only applied the blood to the doorposts of our house, we have also expelled the leaven.

God’s will is that our new spirit be freed from all soulish influences so that His Spirit can freely direct our lives (James 1:19-22). Second Corinthians 7:1 (2 Corinthians 7:1) validates this: “Having, therefore, these promises, dearly beloved let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (Leviticus 20:7; Romans 12:1). Sanctification is the process that makes this happen (Colossians 1:12).

God’s purpose for sanctification is that we might be “conformed into the image of Christ” [Romans 8:29]. The Greek word for “conformed” is summorphos (Strong’s #4832), which means to be jointly formed or fashioned unto. It’s from the root word sun, which means union, resemblance or completeness, and morphe, which means adjustment or shape. Sanctification is the process by which we are shaped or fashioned into His [Christ’s] resemblance.

God wants us conformed into His image so that we might produce the “fruit” that will make us “prepared” and “fit” not only to attend the wedding festivities in heaven [Matthew 22:1-14; Revelation 19:7-9], but also to rule and reign in the Millennial Kingdom here on earth [Romans 8:17; 2 Timothy 2:12; Revelation 20:6].

The measure of our usefulness to the Lord in the future kingdom will be found in the measure of our sanctification here and now.

Sanctification, therefore, is God’s will for every one of our lives. First Thessalonians 4:3 (1 Thessalonians 4:3) again validates this: “For this is the will of God, even your sanctification.” The teachings surrounding the sanctification of the soul are the central subject of most of the epistles from Romans to Jude. Sanctification is how our souls are transformed and saved: “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). [Spiritual growth to spiritual maturity can only come by the believer’s consumption of spiritual food, i.e., the Word] Apart from this sanctification process, it’s very difficult to properly understand the central message of the epistles (Hebrews 2:3; 10:35-39; 1 Peter 1:9). In other words, when God speaks of the “saving of souls,” it’s not necessarily the “new birth” He is referring to. He is speaking about the cleansing, renewing and transforming of those who already believe.

God’s will is that we might make the constant “choice” to let Him sanctify us. If we make this choice, He will give us the power to make it happen in our lives. For this to occur, however, we must make 1 John 1:9a major part of our lives: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Then God can constantly renew and transform us. Following our new birth, God deals with us on an entirely different plane — as servants, with a view towards the kingdom. Sanctification is the highway to joint heirship with Christ.

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**The Kingdom Power & Glory, The Overcomer’s Handbook, Nancy Missler, The King’s High Way Ministries, Inc., 2008, pages 259-261

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Sanctification

By Charles Strong of Bible One

John 17:17

Jesus the Christ (Gk. Christos: the Anointed One, the Messiah), the Son of God (i.e., God manifested in the flesh), made a number of exceedingly significant statements during His ministry prior to being crucified on Calvary.

Near the end of Christ’s earthly ministry to Israel, when it was quite apparent that as a nation repentance would not take place and “when Jesus knew that His hour had come that He should depart from this world to the Father” (John 13:1), Christ covered a number of issues with His disciples (John 17:13-17). Before Christ “went out with His disciples over the Brook Kidron, where there was a garden (Gethsemane), which He and His disciples entered” (John 18:1), He “lifted up His eyes to heaven, and” (John 17:1) prayed to God the Father regarding Himself (John 17:1-5), His disciples (John 17:6-19), and all believers who would eventually believe in Him (John 17:20-26).

During Christ prayer regarding His disciples, He made the following request, which was not only definitive but also quite enlightening in nature:

Sanctify them by Your truth. Your Word is truth. (John 17:17)

Regarding Christians, there is probably no brief verse of Scripture so revealing, so informative as this verse of Scripture. For contained in it is the precise means by which a Christian may grow from the initial state of spiritual immaturity at the time of his “birth from above” (salvation of his spirit) to a state of spiritual maturity in which he may be assured of the salvation of his soul.

(For an in-depth understanding of the comprehensive plan of redemption provided by God for mankind, involving the entire person, the tripartite nature of man of spirit, soul, and body as detailed in Scripture [1 Thessalonians 5:23; Hebrew 4:12; etc.], the reader is advised to read Salvation of the Soul in this site)

Here Christ addresses the concept of “sanctification” (Gk. hagiasmos – to be “set apart” – a separation from what is sinful and an attachment to what is righteous), which is the “will of God” for every Christian.

Finally then, brethren, we urge and exhort in the Lord Jesus that you should abound more and more, just as you received from us how you ought to walk and to please God . . . For this is the will of God, your sanctification . . . . (1 Thessalonians 4:1, 3a)

Just as the doctrine of “salvation” is discussed in Scripture as being applicable to all facets of tripartite man (spirit, soul, and body), so it is with the doctrine of “sanctification” (instantaneously and permanently to the “spirit” (1 Corinthians 1:2; 2 Thessalonians 2:13; Hebrews 10:10;1 Peter 1:2a), eventually to the “body” (1 Corinthians 15:49-54; Philippians 3:21; 1 Thessalonians 4:13-18; 1 John 3:2), but progressively during a person’s corporal life to the “soul”(Philippians 2:12-13; Ephesians 5:26; 1 Thessalonians 4:3a).

The aspect of sanctification mentioned in 1 Thessalonians 4:3 addresses the sanctification of the soul. The doctrine of sanctification, as taught in the Bible, is a triune concept. It is very important that the student of the Word differentiates which type of sanctification is being addressed in any particular passage of Scripture, which can be done by examining the context of the passage under consideration.

Robert B. Thieme, Jr., who pastored the Berachah Church in Houston, Texas before his death, taught this triune doctrine, calling the facets of it as Positional, Experiential, and Ultimate. The following is a brief excerpt from his teaching:

1. Positional sanctification signifies that every believer at the moment of salvation acquires the status quo of being set apart in Christ Jesus (1 Corinthians 1:2; Hebrews 10:10; Colossians 2:10). At the moment a person believes in Christ as Savior, he is entered into union with Christ; he shares all that Christ has and is; he is a partaker of the divine nature.

2. Experiential sanctification is the function of the spiritual life after salvation that involves the believer’s spiritual growth by means of the filling of the Holy Spirit and the grace apparatus for perception (Ephesians 5:26). The key to be sanctified in Phase Two (Phase One, the moment of salvation; Phase Two, the life of the believer, which begins immediately after salvation and continues until either physical death or the Rapture . . . ; and Phase Three, eternity in heaven) is the proper use of 1 John 1:9 and learning Bible doctrine. This produces spiritual maturity.

3. Ultimate sanctification is the status quo of every believer in his resurrection body in the eternal state (1 Corinthians 15:35-54; Philippians 3:21; 1 John 3:2). We will be set apart unto God for all eternity. We are assured of living in God’s presence forever.

All three aspects of the doctrine can be seen in 1 Corinthians 1:30-31:

But of Him you are in Christ Jesus, who became for us wisdom from God – and righteousness [Spirit/Positional] and sanctification [Soul/Experiential] and redemption [Body/Ultimate] – that, as it is written,” He who glories, let him glory in the LORD.”

In the verse under consideration (John 17:17), Christ is speaking specifically of sanctification of the soul, i.e., that which will produce the salvation of the soul, which will determine a believer’s position and participation in the coming kingdom during the Messianic Era. For the Christian living today, this is the primary, the only facet of sanctification with which to be concerned.

God’s purpose for and in the sanctification of His children is that they might be transformed and conformed into the image of His Son, Jesus Christ. Sanctification is the process by which Christians are to be shaped or fashioned into Christ’s image.

For whom He [God the Father] foreknew, He also predestined to be conformed to the image of His Son . . . And do not be conformed to this world, but be transformed by the renewing of your mind . . . . (Romans 8:29; 12:2 [29a])

But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. (2 Corinthians 3:18)

Soul (Experiential) Sanctification

Soul (Experiential) Sanctification is not vicarious (cannot be transferred or imputed) but is accrued progressively (moment-by-moment) as a result of the Christian’s obedience under the influence of the Holy Spirit to God’s will as revealed in His Word.

It is also known as Christian growth, maturing in the faith. Most significantly, it is a balance or union between God’s sovereign work by His Spirit and man’s responsiveness (will), as seen in Philippians 2:12-13:

Therefore, my beloved, as you have always obeyed, not as in my presence only, but now much more in my absence, work out [Gk. katergazomai – cultivate] your own salvation with fear and trembling; for it is God who works in you both to will and to do for His good pleasure.

The concept in this passage is similar to a farmer who owns a field. The field is his possession, but what is produced on it depends on how he cultivates it. The field can produce little to nothing, or it can bring forth a rich crop. It all depends on the farmer and how he cultivates it. For Christians, there is always God’s way of cultivating and man’s way of cultivating. God’s way is always to work through the believer, which produces divine good (works accomplished by faith under the power of the Holy Spirit with proper motivation on the part of the Christian and which will always glorify Jesus Christ). Man’s way is to function under his own will and self-effort, which produces human good (works conducted under his own power with improper motivation and which glorify only man, definitely not Christ).

Soul (Experiential) Sanctification always correlates to the production of divine good, which will result in eternal rewards (not eternal life) as is expressed in 1 Corinthians 3:11-15:

For no other foundation [Spirit (Positional) Sanctification] can anyone lay than that which is laid, which is Jesus Christ. Now if anyone builds [Soul (Experiential) Sanctification] on this foundation with gold, silver, precious stones [divine good], wood, hay, straw [human good],each one’s work will become clear; for the Day [of Judgment (2 Corinthians 5:10)] 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 [divine good], he will receive a reward. If anyone’s work is burned [human good], he will suffer loss; but he himself will be saved [Body (Ultimate) Sanctification], yet so as through fire.

Essentials of Soul (Experiential) Sanctification

The essential aspects of soul (experiential) sanctification, which are inviolable, are as follows:

1. Grounded in the Word of God

This was the thrust of Christ’s prayer in John 17:17. Sanctification can only come by absorption and application of truth, God’s Word, the written Word, the direct reflection of the Living Word (John 1:17; 14:6).

Sanctification, the only path to spiritual maturity, cannot be achieved apart from an in-depth understanding of God’s Word. It is serious error on the part of any Christian who believes it can be done otherwise. It is only through the continuous study of God’s Word that one learns and can therefore emulate the “mind of Christ” (1 Corinthians 2:16).

Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls. (James 1:21)

Sanctify them by Your truth. Your Word is Truth. (John 17:17)

. . . Christ also loved the Church [all believers] and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the Word. (Ephesians 5:25-26)

Since you have purified your souls in obeying the truth through the Spirit in sincere love of the brethren, love one another fervently with a pure heart, having been born again [from above], not of corruptible seed but incorruptible, through the Word of God which lives and abides forever. (1 Peter 1:22, 23)

How can a young man cleanse his way? By taking heed according to Your Word. (Psalms 119:9)

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. (Ephesians 4:13)

2. Apprehended by Faith

It is an error of the most egregious degree when a child of God, having apprehended eternal salvation by faith alone, to then attempt to achieve sanctification by self-effort. God abhors man’s efforts to please him through man’s will and strength (i.e., by means of Legalism – the observance of God’s moral law and one’s own adopted taboos).

But we are all like an unclean thing, and all our righteousnesses are like filthy rags . . . . (Isaiah 64:6a)

God intends that the only way a person can be saved is by faith alone in Christ alone, and He intends that the only way a person can progressively achieve sanctification is by faith alone in God’s Word – one must simply believe what God has said about a matter, any matter.

As [in the same manner] you have therefore received [by faith alone] Christ Jesus the Lord, so [in this same way – by faith] walk in Him. (Colossians 2:6)

I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me. (Galatians 2:20)

For in it the righteousness of God is revealed from faith to faith [starts and ends with faith]; as it is written, “The just shall live by faith.” (Romans 1:17, cf. Galatians 3:11; Hebrews 10:38)

Trust [have faith] 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)

Commit your way to the LORD, trust [have faith] also in Him, and He shall bring it to pass. He shall bring forth your righteousness as the light, and your justice as the noonday. Rest [have confidence or faith] in the LORD, and wait patiently for Him. . . . (Psalm 37:5-7a)

3. Conducted in the power of the Holy Spirit

The only enabling power capable of producing divine good is the Holy Spirit. At the moment a person accepts Jesus Christ by faith alone for his personal salvation, he is born of the Holy Spirit who immediately enters and takes up dwelling in the believer, immersing (baptizing) him into the Body of Christ, as well as “sealing” the believer for the Day of Redemption and grants him spiritual gifts for Christian service (not personal recognition).

The wind blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit. (John 3:8)

But this He spoke concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet given, because Jesus was not yet glorified. (John 7:39)

Now hope does not disappoint, because the love of God has been poured out in our hearts by the Holy Spirit who was given to us. (Romans 5:5)

But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His. (Romans 8:9)

Do you not know that you are the temple of God and that the Spirit of God dwells in you? (1 Corinthians 3:16)

Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own? (1 Corinthians 6:19)

And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, “Abba, Father!” (Galatians 4:6)

Now he who keeps His commandments abides in Him, and He in him. And by this we know that He abides in us, by the Spirit whom He has given us. (1 John 3:24)

For by one Spirit we were all baptized into one body – whether Jews or Greeks, whether slaves or free – and have all been made to drink into one Spirit. (1 Corinthians 12:13)

Who also has sealed us and given us the Spirit in our hearts as a guarantee. (2 Corinthians 1:22)

And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. (Ephesians 4:30)

Spiritual gifts for Christian service: 1 Corinthians 12:11, 27-31; 13:1-2.

At the “new birth,” each believer is under the control (“filling” – influence) of the Holy Spirit – a control that may only be limited by the believer’s improper personal (willful) choice. By making wrong choices the believer allows sin to crowd out the influence of God’s Spirit in his life, even though God’s Spirit will never depart from the believer.

It is God’s will that each believer be always “filled” with (controlled, influenced by) the Holy Spirit in order to be divinely empowered for service. For this reason, once sin enters a believer’s life and thereby quenches (restricts) and grieves (causes hurt or emotional pain in) the Holy Spirit; it is up to the believer to enact 1 John 1:9, which if judiciously followed, will immediately reestablish the “filling” of the Holy Spirit in his life – a fact of faith, not feeling (emotion).

And do not be drunk with wine, in which is dissipation; but be filled [controlled or influenced] with the Spirit. (Ephesians 5:18)

Do not quench [restricts the influence of] the Spirit. (1 Thessalonians 5:19)

And do not grieve [cause emotional pain in] the Holy Spirit of God, by whom you were sealed for [unto] the day of redemption. (Ephesians 4:30)

If we confess [name or take accountability for] our [known] sins, He is faithful and just to forgive us our [known] sins and to cleanse us from all [unknown or forgotten] unrighteousness [sins]. (John 1:9)

The “filling” (empowerment) by the Holy Spirit is not to be “prayed for” or “begged from God.” One doesn’t receive it by agonizing over the matter. It wasn’t because the disciples were praying that the Holy Spirit came on the Day of Pentecost in Acts 2; it was because the Holy Spirit was predestined to come in order to start the Church Age and they were “waiting” as instructed (Acts 1:4) in faith (i.e., they believed God’s Word) for Him. At this time during the Church (Grace) Age (Dispensation), the Holy Spirit is more eager to “fill” (control) the believer than the believer is eager to have His control.

But be sure that a Christian may not be filled by the Holy Spirit without allowing the Word of Christ to “dwell in you richly in all wisdom” as is clearly seen when the following two passages of Scripture are correctly compared:

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. (Colossians 3:16)

Christians must know that nothing done apart from the Holy Spirit will honor God.

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 8:4)

Evidence of Soul (Experiential) Sanctification

One sure way a person may feel confident that the Holy Spirit is in control of his life will be if his primary focus is on Jesus Christ, the Son of God. It will be a focus that will always recognize the fact that Christ is truly God, and Christ will dominate his thoughts, his life, his praise, his gratitude, his testimony and his service.

It is unfortunate that many charismatic believers spend so much time in emotional displays and activities that primarily draw attention to themselves instead of their Lord and Savior. They apparently sincerely believe that they are only following the pattern that was apparent on the Day of Pentecost; but this writer sincerely believes they have misinterpreted this one-time event on that marvelous “day of demarcation” – the beginning of the Church Age.

And then there are the “faith healers” and “money grabbers” that travel the land and proliferate on “religious” television, who are quick to proclaim anything instead of faithfully conveying the gospel message of faith alone in Christ alone – the one healing message that Christ has commissioned all believers to share. They subjugate the clear presentation of the gospel message to their healing prowess and/or a “gospel” of “sowing seed,” choosing also to call attention to themselves and their multitude of commercial products and monetary gain.

Make no mistake about it. The Christian who is properly living by faith in accordance with the Word, in concert with the Holy Spirit, will always point others to Jesus Christ, and his life will be consumed with thanksgiving and praise for all the Son of God has and is doing in his life. He will not be majoring on “spiritual gifts,” and “healings” and other peripheral matters.

But when the Helper comes, whom I [Jesus Christ] shall send to you from the Father, the Spirit of truth who proceeds from the Father, He will testify of Me. (John 15:26)

But of Him you are in Christ Jesus, who became for us wisdom from God – and righteousness and sanctification and redemption – that, as it is written,” He who glories, let him glory in the LORD.” (1 Corinthians 1:30-31)

But “he who glories, let him glory in the LORD.” (2 Corinthians 10:17)

For I determined not to know anything among you except Jesus Christ and Him crucified. (1 Corinthians 2:2)

Sanctification, therefore, is God’s will for every one of our lives. 1 Thessalonians 4:3 again validates this: “For this is the will of God, even your sanctification.” The teachings surrounding the sanctification of the soul are the central subject of most of the epistles from Romans to Jude.

Sanctification is how our souls are transformed and saved: “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). Spiritual growth to spiritual maturity can only come by the believer’s consumption of spiritual food, i.e., the Word. Apart from this sanctification process, one may never properly understand the central message of the epistles (Hebrews 2:3; 10:35-39; 1 Peter 1:9). In other words, when God speaks of the “saving of souls,” it’s not the “new birth” to which He is referring. He is speaking about the cleansing, renewing and transforming of those who already believe.

God’s will is that we might make the constant “choice,” believing what He has to say about the matter, to let Him sanctify us. If we make this choice and do so in faith, He will make it happen in our lives. Furthermore, we must make 1 John 1:9 a major part of our lives: “If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Then God can constantly renew and transform us.

Following our new birth, God deals with us on an entirely different plane – as servants, with a view towards the kingdom. Sanctification is the highway to joint heirship with Christ during the coming Messianic Era.

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

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The Beast — In the Book of Daniel
From Arlen Chitwood's book The Time of the End in this site.
A Study About the Book of Revelation

Chapter Twenty-four, The Beast — In the Book of Daniel

The book of Daniel is about the kingdom of this world during the Times of the Gentiles, to be succeeded by the kingdom of Christ at the end of the Times of the Gentiles. In this respect, Daniel deals with the last 2,600 years of Man’s Day, and then projects matters into the following 1,000-year Lord’s Day.

The Times of the Gentiles exists for two basic reasons:

(1) because of Jewish transgression and
(2) to bring the Jewish people to the place of repentance, by and through Gentile persecution.

The Times of the Gentiles began about 605 B.C, with Nebuchadnezzar’s invasion of the southern kingdom of Judah (completing that which began over one hundred years earlier by the Assyrian invasion of the northern kingdom of Israel). At this time the Jewish people began to be uprooted from their land and transported to Babylon in the Mesopotamian Valley. The scepter was removed from Israel’s hands and placed in the hands of the Gentiles at this time, and the scepter has remained and will continue to remain in the hands of the Gentiles until the appearance and destruction of the beast’s kingdom, Antichrist’s kingdom, yet future.

Antichrist’s kingdom, as Nebuchadnezzar’s, will be centered back in the Mesopotamian Valley. He will be the last king of Babylon. And once the Jewish people have been removed from his kingdom and placed back in their own land, the scepter will be taken from the hands of the Gentiles and placed back in Israel’s hands. At this time, Gentile world power will be destroyed, and Israel will be elevated to the head of the nations, within a theocracy. Then, with the destruction of Antichrist’s kingdom, the Times of the Gentiles will be brought to a close.

The book of Daniel is the one book in Scripture that deals with this complete sequence of events, and the whole book is given over to revelation having to do, after some fashion, with this subject. That which is depicted by the “great image” in chapter two and the four “great beasts” in chapter seven deal with the same thing from two different vantage points. These two sections of Scripture deal with Gentile world power throughout the Times of the Gentiles (throughout that time when the scepter is held by the Gentiles), and the overthrow of Gentile world power at the end of the Times of the Gentiles. And these two sections of Scripture, together, form the foundation upon which the remainder of the book rests.

The Great Image
The Four Great Beasts

The “great image” in Daniel chapter two (divided into four parts [Daniel 2:31-43]), and the “four great beasts” in chapter seven (Daniel 7:1-8), are viewed by most premillennial students of the Word as representing four successive world kingdoms. These four kingdoms, as seen by most, begin with Babylon under Nebuchadnezzar and end with a revived Roman Empire under Antichrist. But is this the correct way to view the matter?

Note a summary view of the four parts of the “great image” and the four “great beasts” in the preceding respect:

1) The head of gold (Daniel 2:32, 38) and the first great beast (Daniel 7:4) have to do with the kingdom of Babylon under Nebuchadnezzar and his successor, his son, Belshazzar (605 B.C. to 538 B.C.)
2) The breast and arms of silver (Daniel 2:32, 39) and the second great beast (Daniel 7:5) have to do with the Medo-Persian kingdom, beginning with Darius and Cyrus, rulers of Media and Persia at the time of the conquest (538 B.C. to 330 B.C.).
3) The belly and thighs of brass (Daniel 2:32, 39) and the third great beast (Daniel 7:6) have to do with the Grecian kingdom (330 B.C. to 323 B.C. and beyond), beginning with a conquest of the Medo-Persian kingdom by Alexander the Great, who died seven years later (323 B.C.). The kingdom was then divided into four parts, with Alexander the Great’s four generals each commanding a part. And the kingdom, over time, gradually faded from existence as a world power.
4) The legs of iron and feet part of iron and part of clay (Daniel 2:33, 40-43) and the fourth great beast (Daniel 7:7-8) have to do with the Roman Empire, forming a Roman kingdom (27 B.C. to 476 A.D.), followed by a revived Roman Empire, forming a future Roman kingdom.

This would be the position set forth in the Scofield Reference Bible footnotes for example, a position followed by most premillennial commentators.

The only part of the prophecy where the interpretation is really in question, aside from understanding that there is an inseparable connection with Babylon throughout, would be the fourth part of the image and the corresponding fourth beast. Viewing the great image and the great beasts together, Daniel identifies the first three parts of the image and the corresponding first three beasts as particular nations that either began in Babylon (Nebuchadnezzar’s kingdom) or later came in and conquered the nation(s) ruling in Babylon (the Medes and the Persians, and then Greece). And this part of the prophecy has been fulfilled and is a matter of history (cf. Daniel 2:38; 5:18, 22-31; 8:3-8, 20-22).

But should the fourth part of the image (or the fourth beast) be identified as Rome? There are two main reasons why people interpret the prophecy after this fashion:

(1) Rome was the next world power following Greece; and
(2) the words, “and the people of the prince who is to come shall destroy the city and the sanctuary,” in Daniel 9:26, are usually associated with a Roman destruction in history (under Titus in 70 A.D.) and a Roman prince (Antichrist) in prophecy — both connected with the fourth part of the image or the fourth beast.

Greece was the third kingdom (represented by the belly and thighs of brass on the image, or by the third beast), and the fourth kingdom (represented by the legs of iron, and in its final form by the feet part of iron and part of clay, or by the fourth beast) would, from history, appear to be Rome, with the final form looked upon as a revived Roman Empire.

Then, this interpretation would appear to be substantiated by Daniel 9:26. In this verse, “the prince who is to come” is Antichrist, and “the people of the prince” are said to be the Romans destroying Jerusalem and the Temple in 70 A.D. Following this sequence, Antichrist is said to be a latter-day Roman prince (“his people” being the Romans in history) who will rule a revived Roman Empire.

Thus, understanding the interpretation of the fourth part of Daniel’s image in this respect, all of the image except the feet would have a historical fulfillment. The legs would represent the Roman Empire in history, and the feet would represent the revived Roman Empire during the Tribulation.

And the same would hold true for the corresponding description set forth by the “four great beasts” in Daniel chapter seven. The first three beasts would have a historical fulfillment, and the fourth would have a partial fulfillment in history. The fourth beast would represent the Roman Empire in both history and prophecy, corresponding to the legs and feet of the image.

Is the preceding though the way Scripture sets forth that which is represented by the fourth part of the image and the fourth beast? Or is this an attempt to interpret biblical prophecy through events in secular history rather than interpreting prophecy by comparing Scripture with Scripture? The answer is easy to ascertain if one remains solely within that which Daniel and related Scripture elsewhere reveal about the matter.

1) One Kingdom of this World in Babylon

Rather than the four parts of the great image and the four great beasts representing four world kingdoms, they actually represent one world kingdom (Babylon) under different national powers, over time. As previously seen, the “head of gold” has to do with the kingdom of Babylon under Nebuchadnezzar and his successors prior to the conquest of the kingdom by the two nations represented by “breast and arms of silver” (Daniel 2:37-38). The “breast and arms of silver” have to do with the Medes and the Persians coming in and conquering this Babylonian kingdom (Daniel 2:39; 5:28, 31). And the “belly and thighs of brass” have to do with the Grecians coming in and conquering the kingdom ruled by the Medes and the Persians (Daniel 2:39; 8:5-7, 20-21).

The mechanics of the preceding, of course, is the interpretation held in common by anyone reading Daniel. This is simply what the record in Daniel states, along with secular history.

But note something often overlooked about the preceding. Daniel’s image is seen standing in Babylon (Daniel 2:31). One kingdom is in view, and the kingdom represented by the image is Babylonian throughout all four parts of the image. The powers represented by the head of gold, the breast and arms of silver, and the belly and thighs of brass all reigned from Babylon. Nebuchadnezzar and his immediate successors reigned from Babylon. Then, when the Medes and the Persians came in and took the kingdom in 538 B.C., they reigned from Babylon and were still there when Alexander the Great came over in 330 B.C., 208 years later. Then, when Alexander the Great took the kingdom, he also reigned from Babylon. In other words, the image is not seen lying down, with the head of gold in Babylon, the breast and arms of silver in Media and Persia, and the belly and thighs of brass in Greece. That’s not the picture at all. The image is seen standing in Babylon. It is Babylonian in its entirety.

This is one place where those who view a Roman Empire next in the prophecy go astray. Rome had nothing to do with a reign from Babylon in history. The capital of the Roman Empire was Rome, not Babylon. And Rome is not Babylon. If there were such a thing as a revived Roman Empire though, there could possibly be room for the final form of the Roman Empire to be associated with Babylon, for Babylon, back in the Mesopotamian Valley, will be the capital of the earth during the last half of the Tribulation. Such though will not be the case, for this prophecy has nothing to do with a Roman Empire in history or a revived Roman Empire yet future.

Those viewing Rome as representing the fourth part of the image try to press secular history into biblical prophecy at a point where it seems to possibly fit, but really doesn’t. Then they further complicate the matter by a misunderstanding of the timing surrounding the destruction of Jerusalem in Daniel 9:26 (to be discussed later in this chapter).

The most interesting thing about the whole matter is the fact that Daniel identifies all four parts of the image, and he identifies the fourth part as being other than the Roman Empire. Daniel, in his identity, has Antichrist coming into power following a four-way division of the kingdom after the death of Alexander the Great; and he rises out of a part of this Greco-Babylonian kingdom, not a succeeding Roman kingdom. The kingdom under Antichrist follows the Grecian kingdom and is represented first by the legs of iron, and then by the feet part of iron and part of clay in its final form.

As previously noted, the first part of the image is identified in Daniel 2:37-38. Then, following this, the remaining three parts of the image are given, though not identified. The identities of the other three parts are then given in the vision of the “four great beasts” and the interpretation of this vision in chapters seven and eight. The four beasts are said to represent four kingdoms (four sequential kingdoms forming the one Babylonian kingdom [Daniel 7:17; cf. Daniel 7:23]), and beginning with the second beast, the last three are identified in chapter eight.

For the identity of the second, compare verses three and four with verse twenty (Daniel 8:3-4, 20, cf. Daniel 5:28, 31); for the identity of the third, compare verses five through eight with verses twenty-one and twenty-two (Daniel 8:5-8, 21-22); and for the identity of the fourth, compare verses nine through fourteen with verses twenty-three through twenty-six (Daniel 8:9-14, 23-26).

Note that the identity of the second is Media and Persia (corresponding to the breast and arms of silver on the image), the identity of the third is Greece (corresponding to the belly and thighs of brass on the image), and the identity of the fourth is the kingdom under Antichrist (corresponding to the legs of iron and the feet part of iron and part of clay on the image). Rome is simply not in the prophecy!

Following Alexander the Great’s death, the kingdom was divided among his four generals (Daniel 8:8, 22). The prophecy in Daniel though does not cover events during the reign of these four generals following this division. Rather, the vision goes immediately into the days of Antichrist yet future (the “little horn” in Daniel 8:9 is not Antiochus Epiphanes [as is often taught], but Antichrist [see parallel verses, Daniel 8:23-26]); and, though Alexander the Great’s kingdom will have long since ceased to exist, Antichrist is seen coming out of one of the four divisions of this kingdom.

A couple of hundred years following Alexander the Great’s death and the four way division of his kingdom, Rome appeared on the scene as a world power, but not as a world power connected with Babylon or fulfilling any part of Daniel’s prophecy. This prophecy will not again continue to be fulfilled until Antichrist appears during Daniel’s Seventieth Week. Then, and only then, will the fourth part of the image in Daniel 2 and the Daniel 4 beast in Daniel 7 and Daniel 8 come into existence.

Now, what about “the people of the prince who is to come” destroying Jerusalem and the Temple in Daniel 9:26? Doesn’t that refer to a past destruction in 70 A.D. and to the Romans being Antichrist’s people in history?

Not at all! First note the expression, “the people of the prince who is to come,” and compare this with a similar expression in Daniel 7:27 — “the people, the saints of the Most High.” Who will take the kingdom according to Daniel 7:18-27? Note in verse eighteen that it is “the saints of the Most High,” and in verse twenty-seven it is “people, the saints of the Most High.” The latter is the translation of a Hebrew idiom which is equivalent to the former. And it is the same in Daniel 9:26. The “people of the prince” in Daniel 9:26 is a reference to the prince himself. Failure to recognize this idiom and properly interpret its usage in Daniel 9:26 has resulted in confusion.

The destruction of Jerusalem in Daniel 9:26 is not a reference to the destruction that occurred in 70 A.D. but rather a reference to a future destruction under Antichrist in the middle of the Tribulation. This is the same destruction referred to in Luke 21:20-24 (cf. Revelation 11:2). The destruction in Daniel 9:26 must occur during time covered by the Seventy-Week prophecy, and contextually it occurs in connection with Antichrist breaking his covenant with Israel in verse twenty-seven. Both the text and context in Luke 21:20-24 show that this section also has to do with the same time as Daniel 9:26 — the coming Tribulation, rather than with events in 70 A.D.

(Refer to Daniel’s Seventy Weeks in this site, for additional information on Daniel 9:26.)

2) Emphasis on the Fourth part of the Great Image and the Fourth Great Beast

The emphasis in Daniel is exactly where it is seen in all other parts of Scripture where the subject is dealt with. It is upon the final form of the kingdom seen depicted by the fourth part of the great image in Daniel 2 and the fourth great beast in Daniel 7.

And, in a respect, all of the remainder of Daniel is commentary on that which is depicted by the great image and the great beasts in chapters two and seven, with the book, particularly from chapter seven forward, centering on the final form and destruction of this Babylonian kingdom.

The types in Scripture having to do with this Babylonian kingdom deal with the final form of the kingdom and center on the Jewish people, the last king of Babylon, and the utter destruction of this kingdom (refer to The Beast — In the Types in this site.)

The Psalms and the Prophets, when referring to this kingdom, do the same. Their message, as well, deals with the final form of the kingdom and centers on the Jewish people, the last king of Babylon, and the utter destruction of this kingdom (refer to The Beast — In the Psalms, the Prophets in this site.)

And the Book of Revelation, providing summary Scripture, as well, deals with exactly the same thing — the final form of the kingdom, the Jewish people, the last king of Babylon, and the utter destruction of this kingdom (Revelation 6-19; refer to The Beast — In Revelation in this site.)

The book of Daniel is the one book in Scripture providing a complete, overall view of the kingdom of Babylon, dealing with all four parts, showing the complete picture of the kingdom of this world, from beginning to end. But, as elsewhere in Scripture, the emphasis in Daniel is on the final form of this kingdom.

In Daniel’s reiteration of Nebuchadnezzar’s dream about the great image in chapter two, Scripture devotes four verses to the dream itself — two verses describing the image (Daniel 2:32-33) and two more verses stating that which would happen when the final form of that which is depicted by the image appeared (Daniel 2:34-35).

Then, in the interpretation of that which is depicted by the great image, Scripture devotes one verse to the head of gold (Daniel 2:38), one verse to both the breast and arms of silver and the belly and thighs of brass (Daniel 2:39), but three verses to the legs of iron and the feet part of iron and part of clay (Daniel 2:40-43). Then the image is seen struck at this final form (in both the dream and the interpretation) by a “Stone . . . cut out of the mountain without hands.” The complete image is destroyed, and the Stone then becomes a great mountain and fills the whole earth (Daniel 2:44-45; cf. Daniel 2:34-35).

Years later, in Daniel’s reiteration of his own subsequent dreams and visions about the four great beasts in chapter seven, Scripture devotes one verse each to the first three great beasts (Daniel 7:4-6). Then, beginning with verse seven and continuing through the remainder of the chapter (Daniel 7:7-28), Scripture deals with things surrounding the fourth great beast, the Stone from chapter two, and the destruction of the kingdom represented by this fourth great beast.

Then, in the interpretation of that which is depicted by these four great beasts, the first beast is passed over without mention because that part of the image was about to become history. Though Belshazzar still ruled at the time of this vision (Daniel 7:1), the Medes and Persians would shortly conquer the kingdom (Daniel 5:30-31). Thus, the interpretation begins with the second great beast, by picturing a ram with two horns in chapter eight (Daniel 8:3-4, 20). Then the third great beast is depicted by a male goat (Daniel 8:5-8, 21-22). And quite a bit of space is devoted to information concerning this male goat, apparently because the ruler associated with the fourth great beast (the “little horn” [Daniel 7:8]) is seen coming out of a part of his kingdom (Alexander the Great’s kingdom).

Then, along with the latter part of chapter seven, the remainder of the book has to do with different aspects of revelation that mainly center on or have something to do with this man and his kingdom.

The Little Horn
The Prince of the Covenant

The little horn in Daniel 7:8, 20; 8:9 is none other than the future world ruler when the final form of the great image or the great beasts is seen — the Antichrist, the man of sin, the beast. This is the man whom the Lord will raise up, will place in the highest of regal positions, and will use to bring the Jewish people into such dire straits that they will have nowhere to turn other than to the God of their fathers (cf. Exodus 3:1ff; 9:16; Daniel 4:17, 25-26).

This is the man whom God will use to bring Israel to the place of repentance. The Caesars during the time Rome ruled the world couldn’t do it. The different Pogroms, Crusades, and Inquisitions during the Middle Ages couldn’t do it. The Third Reich during modern times couldn’t do it. But the man about to appear on the scene will be able to do it.

Jewish persecution under this man will far exceed anything that has ever occurred in the past, resulting in the actions of the wandering and persecuted Jewish people closing out 2,600 years of a human drama in which no Jewish person has wanted to participate but in which all Jewish individuals had to participate.

As previously seen, this little horn will rise from one of the four divisions of Alexander the Great’s kingdom — the northern division, which covered what is today northern Iraq and parts of Iran, Syria, and Turkey (Daniel 8:9). This is the part of the world from which this man will rise, not from Europe but from the Middle East.

This man’s ten-kingdom federation is referenced by the use of “ten horns,” referring to “ten kings,” in Daniel 7:7, 24. And he is said to subdue three horns, three kings (Daniel 7:8). But these subdued horns, kings, couldn’t be three of the ten, for these ten horns, ten kings, are to reign with this man (Revelation 12:3; 13:1; 17:12). Rather, let Scripture interpret Scripture, and the matter becomes clear.

Note the parallel verse in Daniel 8:9, referring to the four parts into which Alexander the Great’s kingdom was divided. The three horns, three kings, which he subdues can only be those who ruled the other three parts of the kingdom (the matter is viewed as if this kingdom still existed when the little horn comes into power [cf. Daniel 2:44-45; 7:12], else he couldn’t be seen coming out of one part of the kingdom, then subduing those ruling the other three parts [Daniel 7:23-24; Daniel 8:8-10, 21-23]).

The kingdom of Babylon, which was divided four ways at the time of Alexander the Great’s death, must be seen as one undivided kingdom in its final form. Thus, the first thing mentioned is the “little horn” subduing three kings — referring to those ruling the other three parts of the kingdom — showing the kingdom being brought back together under one ruler again.

Then the covenant that this man will make with “many” in Israel, along with his breaking this covenant, occupies a central place in these latter chapters in Daniel. This covenant lies at the center of Daniel’s Seventy-Week prophecy in chapter nine, and it is seen again through a large part of chapter eleven (Daniel 11:21-45).

(The word “covenant” appears seven times in the book of Daniel, all in chapters nine and eleven [Daniel 9:4, 27; Daniel 11:22, 28, 30 (twice), Daniel 11:32].)

From that which is revealed, this future covenant will undoubtedly center on the Mosaic Economy with its Temple. The Jewish people will be allowed to live in some type of semblance of peace in the midst of their Moslem neighbors, with a rebuilt Temple on the Temple Mount (a major feat in itself, one which is unattainable today) and the entire Mosaic Economy re-instituted.

Once the covenant is broken by this man entering into the rebuilt Temple and declaring himself to be God (2 Thessalonians 2:4; cf. Daniel 9:26-27; 11:30-39), the most horrific time this earth has ever seen will break out overnight. It is at this moment in time that the Jewish people living in the land are told to not take time to pick up anything but to run for their lives, with only that which they have on their person (Matthew 24:15-22).

This man is going to have an affiliation with those who forsake the covenant; he will pollute the sanctuary, take away the daily sacrifice, and make it desolate. He will “corrupt with flattery” those who side with him against the covenant. He will “do according to his will,” exalting and magnifying himself “above every god” (Daniel 11:30-32, 36; cf. Daniel 9:27; Matthew 23:37-39). He will not regard any God [the true God, or false deities of the Gentiles). Rather, he will “honor a god of fortresses [power]” (Daniel 11:36-38).

But, after all has been said and done — following this man’s reign of terror, with the nations in ruin, and millions on top of millions slain — this man is going to “come to his end, and no one will help him” (Daniel 11:45; cf. Isaiah 14:15-17; Jeremiah 4:23-28).

The following Word Document is SAFE to open and print: The Beast — In the Book of Daniel by Arlen Chitwood.docx

The Time of the End by Arlen Chitwood and Bible One - Arlen Chitwood's The Time of the End, Ch. 24, or see in this site 24) The Beast — In the Book of Daniel.

Also see Arlen Chitwood's Great Image Great Beasts, Part 1, Part 2 and The Great Image and Four Great Beasts in this site.

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The twenty-four elders casting their crowns before God’s throne can only depict
the angels who did NOT go along with Satan in his rebellion relinquishing their crowns,
with a view to those comprising the bride wearing these crowns during the Messianic Era.

Crowns Cast before God’s Throne [1]
Identity of the 24 Elders
By Arlen Chitwood of Lamp Broadcast

(Editor’s Note: This study and the study to follow will deal with material in Revelation 4; 5 respectively [this study with material in Revelation 4 and the study to follow with material in Revelation 5]. Properly understanding certain things in both Revelation chapters four and five, within context [following that seen in Revelation 1; 2; 3 but preceding that dealt with in Revelation 6 and following], is crucial to a proper understanding of the book of Revelation as a whole. The importance of this cannot be overemphasized.)

Immediately following events seen in Revelation 2; 3, attention is again called to that previously seen in Revelation 1 — John being removed from Man’s Day and placed in the Lord’s Day (cf. Revelation 1:10; 4:1-2a). Scripture in its structure has a way of repeating things at times in order to provide a base for supplying additional details on a subject. And repeating that seen in chapter one at this later time in the book, in Revelation 4 (following events seen in chapters Revelation 1:1-3 [1b]), would have to do with Scripture providing additional details relating to the Church following events surrounding the judgment seat.

In Revelation 1, immediately after John was removed from Man’s Day and placed in the Lord’s Day, along with being moved forward in time, he was shown the complete Church in Christ’s presence, with Christ presented in His future judicial role, not in His present high priestly role. And, since this is clearly a judicial scene following the rapture, that which is dealt with in these verses can only refer to one thing. These verses in chapter one can only refer to:

1) The complete Church, all Christians throughout the dispensation (shown by the number of the Churches [seven, showing the completeness of that which is in view]), being removed from the earth at the end of the dispensation (shown by John’s removal).

2) The complete Church appearing in Christ’s presence to be judged (shown by Christ appearing as Judge, with the seven candlesticks [the seven Churches] appearing in His presence).

Then, simply continuing from chapter one, the central subject of the subsequent two chapters has been established. This central subject, continuing into chapters two and three, clearly has to do with Christians before the judgment seat. But the manner in which the churches are set forth in these two chapters — beginning with Ephesus which left its “first love” (Revelation 2:4) and ending with Laodicea which is described as “wretched, and miserable, and poor, and blind, and naked” (Revelation 3:17) — it is also evident that a history of the Church throughout the dispensation is shown in these chapters as well.

And, with these things in mind, the Spirit of God leading John to begin chapter four at the same point as seen in chapter one would not only provide a base for additional revelation surrounding Christians following the judgment seat but it would also provide a means for setting forth the same thing clearly taught a number of other places in Scripture — the removal of the complete Church at the end of the dispensation.

That is, viewing Revelation 2; 3 from a historical perspective (depicting a history of the Church throughout the dispensation), Revelation 4, beginning at the same point as seen in Revelation 1, shows the removal of the complete Church at the end of the dispensation. And this is something that can be seen in a clearer respect in Revelation 4 than it can in Revelation 1 because, from a historical perspective, the complete dispensation is seen immediately preceding, in Revelation 2; 3. Then, the removal of the Church at this point in time would also show the removal of the Church before the beginning of the Tribulation (seen beginning in Revelation 6). And this, as well, would be in complete accord with that seen elsewhere in Scripture.

The Heavenly Scene

Immediately after attention has been called to the same event seen in Revelation 1:10 (in Revelation 4:1-2a), John, rather than seeing a judicial scene (as in Revelation 1), now sees a rainbow encircled throne, with God seated on the throne (Revelation 4:2-3 [2b]). And surrounding this throne, John sees twenty-four other thrones and twenty-four crowned “elders” seated on these thrones (Revelation 4:4).

(The significance of attention called to a rainbow encircling God’s throne at this point in the book can be seen in the first mention of a rainbow in Scripture [Genesis 9:13-17]. The rainbow appeared in Genesis following the completion of God’s judgment [the Flood], and the same thing is seen in Revelation 4:3 relative to the completion of the judgment of Christians in Revelation 1; 2; 3 [1b].)

After these things I looked, and behold, a door standing open in heaven. And the first voice which I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you things which must take place after this.”

Immediately I was in the Spirit; and behold, a throne set in heaven, and One sat on the throne.

And He who sat there was like a jasper and a sardius stone in appearance; and there was a rainbow around the throne, in appearance like an emerald.

Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold . . . .

The twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne . . . . (Revelation 4:1-4, 10)

At this point in the book, events pertaining to the dispensation in which the Spirit spent 2,000 years searching for a bride for God’s Son are complete (Revelation 2; 3, viewed from a historical perspective). As well, events surrounding the judgment seat are also complete (Revelation 1; 2; 3 [1b], viewed from the manner in which Revelation 2; 3 are introduced in Revelation 1b). And, because of the reason for the dispensation and the judgment seat, and because of the point toward which all Scripture moves, the logical place where one would expect activity to now be centered at this point in the book would be concerning bringing about the realization of that stated in Hebrews 2:

For He has not put the world to come, of which we speak, in subjection to angels. (Hebrews 2:5)

And events having to do with bringing to pass that which is stated in this verse is exactly what can be found in Revelation 4; 5.

In the latter part of Revelation 4:2, immediately following the repetition from chapter one concerning the removal of the Church (Revelation 1:10 (in Revelation 4:1-2a), John, rather than seeing a judicial scene (as in Revelation 1:1-2a), John begins to describe various things about God’s throne, which he both sees and hears — “lightnings,” “thunderings,” and “voices” coming out of the throne, and “lamps of fire were burning before the throne” (Revelation 4:5). And “in the midst of the throne, and round about the throne” John sees four living creatures who “do not rest day or night, saying, Holy, holy, holy, Lord God Almighty, who was, and is, and is to come”; and these living creatures “give glory and honor and thanks to Him who sits on the throne, who lives forever and ever” (Revelation 4:6-9).

Then the scene returns to the twenty-four elders, who arise from their thrones, fall down before God, worship Him, cast their crowns before His throne, and express adoration to the One worthy “to receive glory and honor and power” (Revelation 4:10-11).

If an apex is to be found in the book of Revelation, aside from Christ’s return in Revelation 19, the action of these twenty-four elders would have to be considered. Their action — relinquishing their crowns to the One who originally placed them in regal positions — is significant beyond degree in relation to the central message of this book.

Crowns, Regality, Government

“Crowns” have to do with regality, and the government of the earth is in view throughout the book of Revelation. At this point in the book, the judgment of Christians, with a view to regality, will have just occurred; and, with a view to this same regality, Christ, following this, is seen as the One about to redeem the forfeited inheritance through taking the seven-sealed scroll from God’s right hand and breaking the seals (Revelation 5:1ff).

Angels have ruled over the earth since time immemorial — since that time when God established the government of the earth in the beginning. Angels will still be exercising rulership over the earth at this point in the book, following the judgment of Christians. And angels will continue ruling until Christ and His co-heirs (forming His bride) take the kingdom, following Christ’s return to the earth.

Accordingly, neither Christ nor Christians will receive the crowns that they are to wear during the Messianic Era until after Christ returns to the earth at the end of the Tribulation. The crown that Christ will wear during the Messianic Era is presently being worn by Satan, as he continues to exercise power over the earth. And the crowns that Christians will wear in that day are presently being worn by two segments of angels — the angels presently ruling with Satan, and the angels who refused to follow Satan when he sought to exalt his throne.

When Satan sought to exalt his throne — following his being placed over the earth, with a large contingent of angels ruling the earth with him — only one-third of these ruling angels followed Satan and fell with him, with the other two-thirds refusing to follow him (cf. Isaiah 14:12-14; Matthew 25:41; Revelation 12:3-4).

(For example, note the account of Saul and David, forming a type of Satan and Christ.

Saul, though disqualified, retained his crown and continued to reign until David was not only present but ready to ascend the throne. Then, Saul’s crown was taken, given to David; and David, along with certain faithful men, ascended the throne and reigned in the stead of Saul and those who had ruled with him [2 Samuel 1; 2 ].

And it will be exactly the same in the antitype. Satan, though disqualified, will retain his crown and continue to reign until Christ is not only present but ready to ascend the throne. Then, Satan’s crown will be taken, given to Christ; and Christ, along with certain faithful individuals, will ascend the throne and reign in the stead of Satan and those who had ruled with him, both before and after his fall [Revelation 19:11-20:6].)

(Note the way Revelation 12:4a is worded:
“And his [the dragon’s, Satan’s] tail drew the third part of the stars of heaven [referring to angels (cf. Job 38:7; Revelation 1:20)] and did cast them to the earth . . . .” This “third part,” after millenniums of time and separation [separation of one-third from the other two-thirds], is still recognized at this future time as only part of a larger group, only part of all the angels originally ruling with Satan.)

And though the angels not following Satan didn’t continue ruling with him, they could not immediately relinquish their appointed positions. Rather, they had to retain their positions for a time, remaining crowned.

A principle of biblical government necessitates that an incumbent ruler retain his crown until the one replacing him is not only on the scene but ready to ascend the throne. Only then can an incumbent ruler relinquish his crown.

This same established principle must prevail relative to both the angels refusing to follow Satan in his attempt to exalt his throne and those who did follow him. This entire contingent of angels (both fallen and unfallen) must retain their crowns until those who are to replace them, those who are to wear these crowns, are not only on the scene but ready to ascend the throne.

These relinquished crowns though will be worn only after Christ returns to the earth at the end of the Tribulation, overthrows Satan and his angels, and forcibly takes their crowns. Only then will Christ be in possession of all the crowns that He and His bride are destined to wear as they ascend the throne and rule the earth.

This entire scenario of events, as it pertains to the government of the earth, is introduced in Revelation 4. It is introduced immediately following events surrounding the judgment seat when, for the first time in the history of the earth, those who are to ascend the throne with God’s Son will have been made known and revealed. Those shown worthy to take the crowns worn by Satan and his angels up to this point in time will now be on the scene, ready to ascend the throne. And for the first time in the history of the earth, angels can now relinquish their crowns.

This is the first order of activity seen in the book of Revelation occurring immediately following issues and determinations at the judgment seat. And so it should be, for, according to Romans 8:19-23, the entire creation (as it pertains to the earth, both the material creation and redeemed man) presently groans and travails, awaiting “the manifestation of the sons of God” (a new order of sons — taken from among redeemed man, not angels).

Revelation 4 is the point in the book where this manifestation of a new order of sons has its beginning. It begins here by the relinquishment of crowns, making possible a later full manifestation of regal activity by man at the time of Christ’s return.

Thus, with the introduction of crowns cast before God’s throne in Revelation 4:10-11, only one group of individuals could possibly be in view (if one remains within context and keeps in mind the earth’s government in both history and prophecy). These twenty-four elders can only represent angelic rulers (cf. Hebrews 2:5). Angels alone will possess crowns in relation to the government of the earth at this time (as they do during the present time).

(Some Bible students, on the basis of the pronouns used in Revelation 5:9-10 — “us” and “we” [KJV] — have understood the twenty-four elders to represent redeemed men, not angels. However, the majority of the better Greek manuscripts omit the pronouns in Revelation 5:9 and render the pronouns in Revelation 5:10 as “them” and “they” [ref. ASV, NASB, NIV, Wuest, Weymouth].
But the matter is really not left to manuscript evidence alone. That the pronouns “them” and “they” are correct is evident from the context. Note that the song in Revelation 5:9-10 is apparently sung not only by the “twenty-four elders” but also by the “four beasts [‘living creatures’]” as well. Then, other angels join them in Revelation 5:11ff, with all of the angels together voicing additional, related statements.
Aside from the preceding, it would make absolutely no sense whatsoever to understand these twenty-four elders as referring to a segment of redeemed man. Man couldn’t possibly be crowned at the time of events in Revelation 4; 5, else he would be crowned before Christ is crowned [note that Christ is to wear the crown which Satan presently wears, which Satan will still be wearing at this time]. Also, man is to wear the crown he receives, not relinquish it before God’s throne as seen being done by the twenty-four elders.)

And at this point in the book, through the action of the twenty-four elders casting their crowns before God’s throne, the way will be opened for God to transfer the scepter from the hands of angels into the hands of man. In this respect, these crowns cast before God’s throne can only have to do with the government of the earth. And, at this point in the book, crowns can be worn by angels alone. The Son will not yet have taken the kingdom, though the Father will have previously delivered it into His hands (cf. Daniel 7:13-14; Luke 19:12, 15; Revelation 11:15; 19:11ff).

These crowns are relinquished to God (cast before God’s throne) — with a view to man ruling in the kingdom — so that God can appoint those who had previously been shown qualified through decisions and determinations at the judgment seat [Revelation 1b-3] to positions of power and authority with His Son; and those whom the Father appoints will wear these crowns in His Son’s kingdom.

These crowns are cast before God’s throne (cf. Revelation 4:1-4; 5:1-7) because the Father alone is the One Who places and/or removes rulers in His kingdom (Daniel 4:17-37; 5:18-21). He alone is the One Who placed those represented by the twenty-four elders in the positions which they occupied; and He alone is the One who will remove those represented by these elders from the positions in which He originally placed them and assign other individuals to positions in the kingdom, in their stead (Matthew 20:20-23).

The transfer of the government of the earth, from the hands of angels into the hands of man, in reality, is what the first nineteen chapters of the book of Revelation are about; and, as well, this is what the whole of Scripture preceding these nineteen chapters is also about. In this respect, these twenty-four elders casting their crowns before God’s throne forms a key event that one must grasp if he would properly understand the book of Revelation and Scripture as a whole.

Christ and His bride, in that coming day, will rule the earth in the stead of Satan and his angels. And, in the process of ruling in this manner, they will wear all the crowns worn by Satan and his angels prior to his fall — both angels who did not follow Satan and those who did follow him.

Action of the Elders

Thus, that which is depicted through the action of the twenty-four elders in Revelation 4:10-11 is, contextually, self-explanatory. This has to do with the government of the earth, it occurs at a time following events surrounding the judgment seat but preceding Christ breaking the seals of the seven-sealed scroll, and it occurs at a time when Satan’s reign is about to be brought to a close.

After events in Revelation 1; 2; 3 have come to pass, for the first time in man’s history, the person (the bride) who is to rule with the One (Christ) to replace Satan will have been made known and shown forth. And events in Revelation 4 reflect that fact.

Only one thing could possibly be in view at this point in the book, for the bride will not only have been made known but will be in a position for events surrounding the transfer of power to begin. The twenty-four elders casting their crowns before God’s throne can only depict the angels who did not go along with Satan in his rebellion relinquishing their crowns, with a view to those comprising the bride wearing these crowns during the Messianic Era.

But the crowns worn by Satan and those angels presently ruling with him are another matter. These crowns will have to be taken from Satan and his angels by force when Christ returns to overthrow Gentile world power at the end of the Tribulation (a power exercised during Man’s Day under Satan and his angels [Daniel 10:13-20]).

(The fact that angels represented by the twenty-four elders are not presently ruling with Satan can be shown not only by their present position — in God’s presence, in heaven — but by the Greek word which is used for the type crown which they are seen wearing.

There are two words in the Greek text for “crown” — stephanos, and diadema. Comparing Scripture with Scripture, with regality in view, one major distinction stands out concerning how these two words are used. Diadema refers to the type crown worn by a monarch, one presently exercising regal power. Stephanos, on the other hand, is used in an opposite sense. It is used to show someone crowned but not presently exercising regal power.

For example, the crown seen on Christ’s head in Revelation 14:14, preceding His reign, is referred to by the word stephanos in the Greek text. A crown on Christ’s head at this time could only anticipate His impending reign. Then, when Christ returns to the earth to take the kingdom, He will have many crowns upon His head; and the Greek text uses diadema rather than stephanos to refer to these crowns, for Christ will be returning as “King of kings, and Lord of lords” [Revelation 19:12, 16].

The twenty-four elders in Revelation 4 cast crowns referred to as stephanos before the throne, indicating that, though crowned, these elders were not exercising regal power. And the many crowns that Christ will have on His head at the time of His return are undoubtedly these same crowns [Revelation 19:12]. But, anticipating that day when Christ reigns, the book of Revelation uses the word diadema to refer to these crowns, for Christ will be exercising regal power, with Satan about to be overthrown.

The crowns on Christ’s head at this time though will not be worn by Christ when He rules the earth, for He is to wear the crown presently worn by Satan [the incumbent ruler] in that day. Rather, these crowns will be given to those forming the bride [whom the Father will previously have appointed to various positions of power and authority with His Son]; and this will occur following that time when the remainder of the crowns having to do with the earth’s government are forcibly taken from Satan and his angels.)

Twenty-Four, Thirty-Six

The identity of the twenty-four elders is shown not only by their actions and the place in which this occurs in the book but also by their number. Comparing Revelation 4 and Revelation 12 (Revelation 4:4, 10-11; Revelation 12:3-4), it appears evident that the original government of the earth — originally established by God prior to Satan’s fall — was representatively shown by three sets of twelve, thirty-six crowned rulers. “Three” is the number of divine perfection, and “twelve” is the number of governmental perfection.

Those angels who did not follow Satan in his attempt to exalt his throne would be represented by the twenty-four elders — two sets of twelve, showing two-thirds of the original contingent of angels ruling with Satan. And the angels who did go along with Satan, presently ruling with him, would be represented by a third set of twelve, showing the other one-third of the original contingent of angels ruling with Satan (Revelation 12:3-4).

In this respect, these three representative sets of twelve would show divine perfection in the earth’s government. And also in this respect, this same perfection in the structure of the earth’s government has not existed since Satan’s attempt to exalt his throne.

But, this structured perfection will one day again exist in the earth’s government. When Christ and His bride ascend the throne together, crowns worn by those represented by all three sets of twelve will be brought together again. Then, divine perfection will once again exist in the government of the one province in God’s universe where imperfection has existed for millennia (cf. Colossians 1:16-20).

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Crowns Cast Before God’s Throne by Arlen Chitwood, Part 1 , Part 2

[1] Taken from “The Heavenly Calling,” Vol. XXXIV, September, October 2008, # 5, The Lamp Broadcast, Inc., by Arlen Chitwood

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A Jewish businessman in Chicago decided to send his son to Israel to absorb some of the culture of the homeland. When the son returned, the father asked him to tell him about his trip.

The son said, "Pop, I had a great time in Israel. By the way, I converted to Christianity."

"Oy, vey," said the father. "Vot haf I dun?" He decided to go ask his friend Jacob what to do.

Jake said, "Funny you should ask. I too sent my son to Israel and he also came back a Christian. Perhaps we should go see the rabbi and ask him what we should do." So they went to see the rabbi.

The rabbi said, "Funny you should ask. I too sent my son to Israel. He also came back a Christian. What is happening to our young people? Perhaps we should go talk to God and ask him what to do."

The three of them prayed and explained what had happened to their sons and asked God what to do.

Suddenly a voice came loud and clear from Heaven.

The Voice said, "Funny you should ask. I, too, sent my Son to Israel . . . . .

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Do You Know How The 13 Apostles Died?

This is a reminder to us that our sufferings here are indeed minor compared to the intense persecution and cold cruelty faced by the apostles (and many disciples) during their time for the sake of the Faith.

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Breaking of Seals plus Trumpet and Vial Judgments LINK

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Salvation Aspects -- Spirit, Body and Soul
By Got Questions

My note: When is each aspect saved:
Spiritually upon Belief – Body at Rapture – Soul (if Overcomer) at Judgment Seat

(Also my note: The following three commentaries do not reference the salvation of the body aspect which occurs at the rapture. Also, as a trichotomist, I have no doubt there are three separate aspects of salvation – Spirit, Body and Soul. The number three is defined as "Divine Perfection." The number two affirms that there is a difference -- there is another.)

How were People Saved before Jesus Died for our Sins?

(Note: This first commentary does not reference the soul aspect of salvation, only the spiritual aspect.)

Since the fall of man, the basis of salvation has always been the death of Christ. No one, either prior to the cross or since the cross, would ever be saved without that one pivotal event in the history of the world. Christ's death paid the penalty for past sins of Old Testament saints and future sins of New Testament saints.

The requirement for salvation has always been faith. The object of one's faith for salvation has always been God. The psalmist wrote, “Blessed are all who take refuge in him” (Psalm 2:12). Genesis 15:6 tells us that Abraham believed God and that was enough for God to credit it to him for righteousness (see also Romans 4:3-8). The Old Testament sacrificial system did not take away sin, as Hebrews 10:1-10 clearly teaches. It did, however, point to the day when the Son of God would shed His blood for the sinful human race.

What has changed through the ages is the content of a believer's faith. God's requirement of what must be believed is based on the amount of revelation He has given mankind up to that time. This is called progressive revelation. Adam believed the promise God gave in Genesis 3:15 that the Seed of the woman would conquer Satan. Adam believed Him, demonstrated by the name he gave Eve (Genesis 3:20) and the Lord indicated His acceptance immediately by covering them with coats of skin (Genesis 3:21). At that point that is all Adam knew, but he believed it.

Abraham believed God according to the promises and new revelation God gave him in Genesis 12 and 15. Prior to Moses, no Scripture was written, but mankind was responsible for what God had revealed. Throughout the Old Testament, believers came to salvation because they believed that God would someday take care of their sin problem. Today, we look back, believing that He has already taken care of our sins on the cross (John 3:16; Hebrews 9:28).

What about believers in Christ's day, prior to the cross and resurrection? What did they believe? Did they understand the full picture of Christ dying on a cross for their sins? Late in His ministry, “Jesus began to explain to his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests and teachers of the law, and that he must be killed and on the third day be raised to life” (Matthew 16:21-22). What was the reaction of His disciples to this message? “Then Peter took him aside and began to rebuke him. ‘Never, Lord!’ he said. ‘This shall never happen to you!’” Peter and the other disciples did not know the full truth, yet they were saved because they believed that God would take care of their sin problem. They didn't exactly know how He would accomplish that, any more than Adam, Abraham, Moses, or David knew how, but they believed God.

Today, we have more revelation than the people living before the resurrection of Christ; we know the full picture. “In the past God spoke to our forefathers through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom he made the universe” (Hebrews 1:1-2). Our salvation is still based on the death of Christ, our faith is still the requirement for salvation, and the object of our faith is still God. Today, for us, the content of our faith is that Jesus Christ died for our sins, He was buried, and He rose the third day (1 Corinthians 15:3-4).

Got Questions - How were People Saved before Jesus Died for our Sins?

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Do we have Two or Three parts? Body, Soul, and Spirit? Dichotomy or Trichotomy?

Genesis 1:26-27 indicates that there is something that makes humanity distinct from all the other creations. Human beings were intended to have a relationship with God, and as such, God created us with both material and immaterial parts. The material is obviously that which is tangible: the physical body, bones, organs, etc., and exists as long as the person is alive. The immaterial aspects are those which are intangible: soul, spirit, intellect, will, conscience, etc. These exist beyond the physical lifespan of the individual.

All human beings possess both material and immaterial characteristics. It is clear that all mankind has a body containing flesh, blood, bones, organs, and cells. However, it is the intangible qualities of mankind that are often debated. What does Scripture say about these? Genesis 2:7 states that man was created as a living soul. Numbers 16:22 names God as the “God of the spirits” that are possessed by all mankind. Proverbs 4:23 tells us, “Above all else, guard your heart, for it is the wellspring of life,” indicating that the heart is central to man’s will and emotions. Acts 23:1 says, “Paul looked straight at the Sanhedrin and said, ‘My brothers, I have fulfilled my duty to God in all good conscience to this day.’” Here Paul refers to the conscience, that part of the mind that convicts us of right and wrong. Romans 12:2 states, “Do not conform any longer to the pattern of this world, but be transformed by the renewing of your mind.” These verses, and numerous others, refer to the various aspects of the immaterial part of humanity. We all share both material and immaterial qualities.

So, Scripture outlines far more than just soul and spirit. Somehow, the soul, spirit, heart, conscience, and mind are connected and interrelated. The soul and spirit, though, definitely are the primary immaterial aspects of humanity. They likely comprise the other aspects. With this is mind, is humanity dichotomous (cut in two, body/soul-spirit), or trichotomous (cut in three, body/soul/spirit). There are arguments for both views. A key verse is Hebrews 4:12:

“For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart.”

This verse tells us at least two things about this debate. The soul and spirit can be divided, and the division of soul and spirit is something that only God can discern.

Got Questions - Do we have Two or Three parts? Body, Soul, and Spirit? Dichotomy or Trichotomy?

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What is the Difference between the Soul and Spirit of Man?

The soul and the spirit are the two primary immaterial aspects that Scripture ascribes to humanity. It can be confusing to attempt to discern the precise differences between the two. The word “spirit” refers only to the immaterial facet of humanity. Human beings have a spirit, but we are not spirits. However, in Scripture, only believers are said to be spiritually alive (1 Corinthians 2:11; Hebrews 4:12; James 2:26), while unbelievers are spiritually dead (Ephesians 2:1-5; Colossians 2:13). In Paul's writing, the spiritual was pivotal to the life of the believer (1 Corinthians 2:14; 3:1; Ephesians 1:3; 5:19; Colossians 1:9; 3:16). The spirit is the element in humanity which gives us the ability to have an intimate relationship with God. Whenever the word “spirit” is used, it refers to the immaterial part of humanity that “connects” with God, who Himself is spirit (John 4:24).

The word “soul” can refer to both the immaterial and material aspects of humanity. Unlike human beings having a spirit, human beings are souls. In its most basic sense, the word “soul” means “life.” However, beyond this essential meaning, the Bible speaks of the soul in many contexts. One of these is humanity’s eagerness to sin (Luke 12:26). Humanity is naturally evil, and our souls are tainted as a result. The life principle of the soul is removed at the time of physical death (Genesis 35:18; Jeremiah 15:2). The soul, as with the spirit, is the center of many spiritual and emotional experiences (Job 30:25; Psalm 43:5; Jeremiah 13:17). Whenever the word “soul” is used, it can refer to the whole person, whether alive or in the afterlife.

The soul and the spirit are connected, but separable (Hebrews 4:12). The soul is the essence of humanity’s being; it is who we are. The spirit is the aspect of humanity that connects with God.

Got Questions - What is the Difference between the Soul and Spirit of Man?

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Some Manifestations of the Flesh

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More Comfortable in a Saddle than a Pew!

Reaching out to those people who feel far more comfortable in a saddle than a pew.

Some people in Texas were having trouble with all those shalls and shall nots in the 10 Commandments. Folks there just aren't used to talking in those terms. So, some folks in east Texas got together and translated the "King James" into the "King Ranch" language:

Ten Commandments, Cowboy Style.
Cowboy's Ten Commandments posted on the wall at Cross Trails Church in Fairlie, TX

(1) Just one God.
(2) Honor yer Ma & Pa.
(3) No telling tales or gossipin'.
(4) Git yourself to Sunday meeting.
(5) Put nothin' before God.
(6) No foolin' around with another fellow's gal.
(7) No killin'.
(8) Watch yer mouth.
(9) Don't take what ain't yers.
(10) Don't be hankerin' for yer buddy's stuff.

This is cowboy church — straight-shooter, sinner-saved-by-grace theology throwing a rope out to the lost, the lonely and those who long for an unvarnished faith.

No fancy duds. No politicized preaching.
No denominational hair-splitting.
It's come as you are, in spirit, spurs and Stetsons.
It's bucking bulls and plumbing Bibles in a dusty arena or dropping a hard-won dollar in a boot on the back table after a punchy sermon.

Fundamentally, it's an attitude, whether you ride a bronc or a computer keyboard.

What is church really?
A transmission vehicle to let people hear about the saving grace of Jesus.

But it would be really great if the church would practice soul-winning to the spiritually saved!

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Word Document: Cowboy Church - More Comfortable in a Saddle than a Pew.docx

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The Day He Died!

Jesus died during a Passover Festival in the early part of the first century. Which Passover? Which year?

By Roger Rusk, emeritus professor of physics at the University of Tennessee, where he taught from 1943 to 1971.
Christianity Today, March 29, 1974

The Passover was instituted when the children of Israel were in Egypt, on the eve of their flight. The account is in the twelfth chapter of Exodus. Let us look at the time elements in the instructions. The month in which it happened was to be called the first month of the year. The sacrificial lamb was to be selected on the tenth day of this month and. "kept up" until the fourteenth day, when it was to be slain. It was to be eaten that night. Since the Hebrew day began at sunset, the eating of the Passover Iamb took place in the early hours of the fifteenth day of the month, which was called the first day of unleavened bread. This fifteenth day was to be observed by a holy convocation. No work was to be done. It was regarded as a Sabbath.

When did the year begin? The Hebrews observed a lunar calendar: twelve lunar months made a year of 354 days, eleven days short of the normal year. In order to keep the calendar in step with the seasons, some years had thirteen months. This was the case in seven of every nineteen years.

Not having the accurate astronomical tables of modern times, the priests announced the beginning of each new year after they saw the new moon near the vernal equinox. In the clear atmosphere of Palestine, the crescent moon could be seen much sooner than we are accustomed to seeing it in North America. So rigid were the requirements and attention given to this work that the priests could observe a pale, thin crescent of the moon in the twilight sky immediately after sunset even if it had been a new moon as late as noon of the very same day. This fact, found in the Jewish Encyclopedia, is astonishing to us today, for we ordinarily do not observe a crescent moon until it is at least two days old. To take care of cloudy times, and for the benefit of Jews living away from the environs of Jerusalem, the priests used tables, somewhat crude by modern standards.

The traditional view is that Jesus was crucified on a Friday in a year near AD. 30. The Roman Catholic Church has insisted upon Friday, April 7, A.D. 30, as the day. Protestant scholars have differed from this and among themselves. Does this date accord with the rules governing the observance of the Passover and the astronomical data as well?

Two aspects of the traditional view call for investigation. About one-third of the Gospels is taken up with the record of the events of the last week of the life of Christ. We might infer that such a detailed account is intentional and is designed to relate all the events of this short time with the utmost of detail. Yet in order to preserve the hypothesis of the Friday crucifixion, all harmonies of the Gospels call for an entire day on which there is no account of any activity whatever on the part of Jesus, a day of silence in the midst of this very busy week, a day usually designated as Wednesday.

The Gospels say nothing about such a day of silence. It is an invention designed to support the Friday thesis. The accompanying assumption is that a small part of Friday, all of Saturday. and a small part of Sunday fulfill all that Jesus taught concerning three days and three nights in the earth and a resurrection on the third day. According to this principle, the time interval between 11 :59 P.M. Friday and 12:01 AM. Sunday, which is twenty-four hours and two minutes, can be called these days and three nights. Really? Is this not just another supposition made to support a theory?

Now if Jesus fulfilled to the letter the stipulations as our Passover Lamb, then he was selected on the tenth day of the first month, called Nisan, kept shut up until the fourteenth day, and slain in the afternoon of the fourteenth day. What event constituted his selection on the tenth day? The most likely is his triumphal entry into Jerusalem, when his followers hailed him with palm branches and cries of "Blessed is he that cometh in the name of the Lord." This happened the day after a sabbath, a day we commemorate as Palm Sunday. There is no event recorded the following day, a Monday, that would qualify as a "selection."

If Palm Sunday was the tenth day, then the four teenth day was Thursday, not Friday. This would mean that all the events usually assigned to Thursday should be moved back to Wednesday, and there would be no need to designate Wednesday a day of silence. This also would mean that all the events usually assigned to Friday really occurred on Thursday, and Friday would be a day of silence while the body of Christ lay in the grave. In this way, all the time from Jesus arrival in Bethany on the previous Friday until the resurrection would be accounted for.

According to the instructions in Exodus, the fifteenth day of Nisan was to be observed as a day of convocation, a day of rest, a sabbath. One of the keys is in John 19:31, which reads, "The day of that sabbath was a high day." The important point is that the fifteenth day of Nisan, observed as a Sabbath, could fall on any day of the week. If the crucifixion occurred on a Thursday, then Friday would be the Sabbath of the Passover, followed immediately by the Sabbath of the week on Saturday. There would be two Sabbaths, hack to back, in that week. Another key is in Matthew 28:1, which uses "sabbaths" (plural) in the Greek. There would be no call for this unless more than one Sabbath was involved.

From these considerations we can construct a plausible chronology:

FRIDAY. Jesus came to Bethany six days before the Passover. John 12:1.

SATURDAY. The Sabbath. Presumably spent in Beth-any. The curious crowd came to see Jesus and Lazarus. John 12:9.

SUNDAY. The Triumphal Entry. The Passover Lamb selected by believers on the tenth day of Nisan, four days before the Passover.

MONDAY, TUESDAY, WEDNESDAY. Jesus appeared in Jerusalem many times, always within a "sabbath day s journey," spending nights in Bethany. The Lamb "kept up.

WEDNESDAY NIGHT. The Last Supper.

EARLY THURSDAY. Before dawn, Jesus Was examined by the high priest and the elders and condemned to die. Since the day began at sunset on the previous evening, this would be within the fourteenth day.

THURSDAY. Jesus executed by the Romans, dying about 3 P.M., toward the evening of the fourteenth day of Nisan, called the day of preparation in all four Gospels. He was buried hastily by Joseph and Nicodemus as the Sabbath drew on, which would begin at sunset. This would be the sabbath of the Passover, the fifteenth day of Nisan, the first day of the feast of unleavened bread, and could occur on any day of the week.

FRIDAY, SATURDAY. The fifteenth day of this particular month would be Friday. Jesus lay in the grave all Thursday night, all Friday and Friday night, all Saturday and Saturday night.

SUNDAY. He was resurrected before dawn early Sunday morning, exactly three days and three nights from the time the death sentence was passed upon him. The women who could not get to the tomb because of the two consecutive Sabbaths, and the disciples, saw Jesus alive on this, the third day since his death. See Luke 24:21.

In this chronology, all the time is accounted for, all the requirements of the Law governing the Passover are met, and all the types of the Passover Lamb are fulfilled.

A few evangelicals support a Wednesday crucifixion. They must get rid of some time between Palm Sunday and the Last Supper, or claim a Triumphal Entry on a Sabbath. Moreover, they must allow for a secular day, Friday, on which the women could have gone to the tomb. This theory calls for a Saturday-evening resurrection, and a Saturday night during which the resurrected Christ revealed himself to no one. It is difficult to see how the gospel record can support this theory.

The Passover has not always been kept in strict conformity to the Law of Moses. In the time of Hezekiah, a Passover was observed an entire month later than specified. When Josiah was king, a Great Passover was kept that closely followed the instructions in Exodus. In the account of this in Second Chronicles 35, the idea of "preparation" is repeated throughout. Is there any Scripture indicating that the day before the Sabbath of the week was ever preceded by a day of preparation?

After the return from the Babylonian exile, the regulations imposed by the rabbis became quite elaborate, particularly with regard to the evening meal at the time of Passover. This meal became long and ceremonial. It involved three cakes of unleavened bread, one of which was divided, half being kept aside until the end of the meal and then distributed to those present. There were four cups of wine for each participant, at least one of which was passed around. Only men attended, and they ate in a reclining position, a symbol of free men. The Last Supper was such a meal.

Was there a double observance of Passover in New Testament times? A hint is given in the lewish Encylopedia in the article entitled "Seder." The statement is made that Seder is the name given by Eastern European Jews in later centuries to the home service on the first night of Passover, "which, by those who kept the second day of the festivals, is repeated on the second night." These two meals are identical in modern practice. The problem posed by the language in the Gospels concerning which day was regarded as the "Day of Preparation" might be resolved in the light of a possible double observance in rabbinical law, but this is a problem somewhat independent of the timing of the Passover as set by the original instructions given by Moses in Exodus.

In which year did these events occur? By taking certain lines of data from Goldstine s New and Full Moons, and determining the days of the week from commonly published tables such as are in the World Almanac, we can compile a table of pertinent information. The times have been changed from the local time at Baghdad to the local time at Jerusalem.

Notice that in none of these years is a Wednesday crucifixion possible. Neither can the year of the crucifixion be shifted to just one or two years earlier or later than AD. 30. There is no year when the fourteenth of Nisan fell on a Thursday between AD. 26 and A.D. 34 except A.D. 30. A Friday would be possible in AD. 26, but this is regarded as too early. The fourteenth of Nisan also occurred on a Friday in A.D. 33, but this is late. The historical evidence is against it. Can the evidence in Scripture support a Friday crucifixion in any year ?

The rules governing the observance of the Passover and the astronomical limitations governing the application of these rules combine to make Thursday, April 6, A.D. 30, the most plausible of the dates suggested for the crucifixion of Jesus Christ.

Texas Cyber - The Day He Died (This hyperlink no longer links for me. Pat)

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The Gospel of John is presently in the wrong place in relation to the other three [placed after the other three rather than at the beginning]. And this, along with Christians not understanding the structure of both Genesis and John — paralleling one another, introducing each Testament, and relating the complete story of Scripture — can only be responsible, in no small part, for an existing Biblical ignorance among Christians concerning the central message of Scripture.

Genesis and John!
By Arlen L. Chitwood of Lamp Broadcast

The Parallel Message Seen in Both Books

When studying the Scriptures — whether the Old Testament or the New Testament — one is studying about Jesus the Christ, Whom God has “appointed heir of all things” (Luke 24:25-27; Hebrews 1:2). There is nothing in the New Testament that is not seen after some fashion in the Old. The New Testament is simply a revealing, an unveiling, of God’s Son, as previously introduced in the Old Testament Scriptures.

“Jesus” is the Word made “flesh,” referring, in an inseparable sense, to both the Old Testament Scriptures and to God becoming “flesh” in the person of His Son. “Jesus” is not only God manifested in the flesh but the Old Testament Scriptures manifested in the flesh as well.

There is “the written Word,” inseparably identified with “God,” and there is this same Word manifested in the form of “flesh,” with life and inseparability seen throughout.

“In the beginning was the Word, and the Word was with God, and the Word was God.
And the Word was made [‘the Word became’] flesh, and dwelt among us, (and we beheld His glory, the glory as of the only begotten of the Father,) full of grace and truth” John 1:1-2, 14).

Thus, “studying Scripture,” one is simply studying about God’s Son. And note that the Word became “flesh” after the whole of the Old Testament had been penned but before a single word of the New Testament had been penned. In that respect, one would have to conclude that there is nothing in the New that is not seen after some fashion in the Old, else God’s Son — the Word becoming “flesh” — would have been incomplete at the time of His incarnation.

Then, in John 1:14, the Word becoming “flesh” is seen in connection with two things:

1) Christ’s Glory.
2) Christ’s Sonship, God’s Firstborn (“sonship” implies rulership, and it is firstborn sons who rule in the human realm).

All of this can only take one back to the beginning of God’s revelation of His Son, back to the opening verses of Genesis. That which God desires man to know about His plans and purposes, which He will bring to pass through His Son, begin at this point.

And everything from this point forward is regal. Everything has to do with God’s Son, God’s Firstborn, Who has been “appointed heir of all things.” And everything moves toward that day when God’s Son will come forth in all His Glory and realize this inheritance.

The Old Testament opens this way, providing the complete story in the opening book. And the New Testament opens exactly the same way, providing commentary on the manner in which the Old Testament opens, providing the complete story, after another fashion, in one book as well.

Scripture begins in Genesis with, “In the beginning… [lit., ‘In beginning…’],” and the New Testament begins exactly the same way, though a problem exists because of the manner in which man has arranged the four gospels beginning the New Testament.

The Gospel of John is the only gospel which begins the same way Genesis begins, “In the beginning… [lit., ‘In beginning…’], along with the fact that both Genesis and John parallel one another completely, from beginning to end.

Thus, if the Gospel of John occupied its proper place in the arrangement of books in the New Testament, both books, Genesis and John, would not only introduce each Testament exactly the same way but both of these books would relate the complete story of each Testament — the complete story of Scripture as a whole — at the beginning of each Testament.

(John’s gospel, over the years, has been the one gospel among the four which has provided problems for those arranging the order of the four gospels introducing the New Testament. New Testaments have been printed in the past with John occupying different places among the four, even placed at the beginning of the four gospels.

However, the Gospel of John is presently in the wrong place in relation to the other three [placed after the other three rather than at the beginning]. And this, along with Christians not understanding the structure of both Genesis and John — paralleling one another, introducing each Testament, and relating the complete story of Scripture — can only be responsible, in no small part, for an existing Biblical ignorance among Christians concerning the central message of Scripture.

And a purported late date for the writing of John’s gospel [usually seen as about 90 A.D.] has not helped matters in the preceding respect. John’s gospel, of necessity, by its own internal evidence, had to be written much earlier. Since the gospel was directed to the Jewish people during the reoffer of the kingdom of the heavens to Israel [evident by the signs (cf. 1 Corinthians 1:22) in conjunction with that stated in John 20:30-31 concerning the purpose for these signs], it could not possibly have been written after about 63 A.D. [when this reoffer closed] and may have been written as early as about 45 A.D. [an early date accepted by a number of scholars on the basis of late manuscript evidence]. In fact, because of the place which John’s gospel occupies in relation to the other three [paralleling the place which Genesis occupies in relation to the other four books of Moses], it is very likely that John’s gospel was written first, before the other three.

For additional information on the preceding, refer to the author’s book, Bible One - Signs in John's Gospel, particularly Bible One - Arlen Chitwood's Signs in John's Gospel, Ch. 1 and Ch. 18.)

Genesis, in the opening two chapters, begins with:

1) A creation at a beginning point (Genesis 1:1).
2) A subsequent ruin of the creation (Genesis 1:2a).
3) A restoration of the ruined creation (material creation), through Divine intervention, over six days time (Genesis 1:2b-25).
4) Man created on the sixth day, following all of God’s restorative work, for a revealed purpose having to do with the seventh day (Genesis 1:26-31).
5) God resting on the seventh day, following all of His work (Genesis 2:1-3).

John, in the opening two chapters, begins with:

1) A creation at a beginning point (John 1:1-3).
2) A subsequent ruin of the creation (John 1:4-5).
3) A restoration of the ruined creation (ruined man), through Divine intervention, over six days time (John 1:6-2:1 [John 1:29, 35, 43; 2:1]).
4) Man seen as redeemed at the end of six days, following all of God’s restorative work, for a revealed purpose having to do with the seventh day (John 2:2-11).
5) God resting on the seventh day, following all of His work (John 2:2-11).

Genesis is built around numerous types, and John is built around eight signs.

The types in Genesis have to do centrally with Abraham and his seed through Isaac, Jacob, and Jacob’s progeny through his twelve sons — the nation of Israel. And all of these types provide different facets of God’s present restorative work, ending at the same place as His past restorative work, on the seventh day, the seventh 1,000-year period.

The signs in John have to do with and are directed to the seed of Abraham through Isaac, Jacob, and Jacob’s progeny through his twelve sons — the nation of Israel. And all of these signs, exactly as the types in Genesis, provide different facets of God’s present restorative work, ending at the same place as His past restorative work, on the seventh day, the seventh 1,000-year period.

(Scripture was established in this type structure at the beginning of each Testament. And, within this structure, the relationship of John to Genesis is typical of the relationship of the whole of the New Testament to the whole of the Old Testament. The New Testament, through various means [signs, parables, metaphors, other means] simply provides commentary, opens up, that previously seen after some fashion in the Old Testament [types, metaphors, the Prophets, etc.].)

The whole of Scripture is about Jesus the Christ. And the whole of Scripture moves toward a seventh day, a seventh 1,000-year period, when God’s firstborn Son, God’s Christ, will come into possession of His inheritance, and, with Israel [presently God’s firstborn son (Exodus 4:22-23)] and the Church [to be revealed as God’s firstborn son in that coming day, following the adoption (Romans 8:14-23; Hebrews 12:22-23)] will realize that seen in the opening chapter of Genesis at the time of man’s creation — “… let them have dominion [Heb. radah, ‘rule’; ‘…let them rule’]” (Genesis 1:26, 28).

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Lamp Broadcast by Arlen Chitwood and Genesis and John by Arlen Chitwood

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

Also see Bible One - Signs in John's Gospel and Moses and John BOOK.

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The situation for Jews scattered throughout the earth in that day can only be viewed as grave beyond description. They will be hunted, killed, and sold as slaves throughout the Gentile world Isaiah 14:2; Joel 3:7; Matthew 24:9); and numerous saved Gentiles worldwide will befriend these Jews, along with befriending the 144,000 Jewish evangelists proclaiming the gospel of the kingdom.

Who will be alive on this earth at the Beginning of the Millennium? And who will Christ's co-heirs rule over (on this earth) at the beginning of the Millennium?

By Arlen Chitwood of Lamp Broadcast

Excerpt from Prophecy on Mount Olivet, Ch. 23 by Arlen Chitwood

CHRIST’S BRETHREN

Gentiles being judged at the time of Christ’s return will be individuals from the nations of the earth saved during the immediately preceding Tribulation. They will have been saved mainly as a result of the ministry of the 144,000 Jewish evangelists called forth by God to proclaim the “gospel of the kingdom” to the nations of the earth during the last three and one-half years of the Tribulation. These Gentiles will also be those who escaped the wrath of Antichrist as he sought their destruction, along with the destruction of Israel.

Satan’s final, climactic effort to thwart God’s plans and purposes, established in eternity past, “before the foundation of the world,” will be carried out through Antichrist. Satan, following his being cast out of the heavenly realm from which he presently reigns, will give to a man (the Antichrist, the beast — actually, his son [Genesis 3:15]) “his power, his throne, and great authority.” He will give to Antichrist that which he previously offered to Christ (cf. Luke 4:5-6; Revelation 13:2).

And through this man, seated upon his throne, Satan will do everything within his power to prevent a future manifestation of the kingdom of Christ. In this respect, he will turn his attention toward both the Sovereigns (God’s firstborn Sons, with his wrath vented particularly against Israel during the Tribulation) and those having anything to do with any of the Sovereigns (saved Gentiles befriending Israel during those days, destined to realize an inheritance in the kingdom as well), for man inheriting the kingdom will mean an end to Satan’s rule.

The book of Revelation, from chapter six through the opening verses in chapter nineteen (Revelation 6-19), relates events that will occur on earth during the seven-year Tribulation. This portion of Scripture, though relating some events that will occur during the first three and one-half years of this period, is given over almost entirely to events beginning in the middle of the Tribulation and extending throughout the last three and one-half years, followed by the return of Christ at the end of the Tribulation. Consequently, this is the section of Scripture to which one must go in order to properly understand certain things about Christ’s judgment of the Gentiles on the basis of their activity during the Tribulation.

The most instructive portions of Scripture in this respect are Revelation chapters seven, twelve, and fourteen (Revelation 7; 12; 14). These chapters deal with the 144,000 Jewish evangelists who will proclaim the gospel of the kingdom throughout the world during the Tribulation, with the innumerable multitude of Gentiles who will be saved as a result of their ministry, and with Satan’s efforts to prevent or hinder everything associated with their ministry.

Satan and his angels, immediately following their being cast out of the heavens onto the earth near the middle of the Tribulation, will direct their attention toward Israel. The reason given in Scripture is because Israel, at that time, will be about to bring forth the 144,000 evangels (a first-fruit of the nation [Revelation 14:4]), who will carry the message of salvation and the coming kingdom to the Gentiles throughout the earth during the last half of the Tribulation; and Satan will seek to destroy the 144,000 as soon as they appear, seeking to prevent the proclamation of this message (Revelation 12:4).

His efforts though will be in vain. The 144,000, after they are brought forth, will be supernaturally removed from the earth to escape Satan’s wrath (this is the reason they are seen in heaven in Revelation 14:1-5) and shortly thereafter will be sent back to the earth to deliver their message during the last three and one-half years of the Tribulation (Revelation 12:5, 17).

Satan, immediately following the removal of the 144,000 into heaven, will then vent his wrath upon the nation of Israel. God though will supernaturally intervene and prepare (or will have already prepared) a place in “the wilderness [the mountainous terrain of the land of Israel]” for the Jewish people, to which a remnant will flee, where they will remain safe from Satan’s wrath for the last three and one-half years of the Tribulation (Revelation 12:13-16).

Elsewhere in the world, anti-Semitism will become rampant. Jews will come under the sentence of death, and conditions will deteriorate far beyond those seen in Europe during the years 1939-1945. Many Jews though, as in Europe during the World War II years, will survive this time. These are the ones who will be re-gathered “from the four winds, from one end of heaven to the other” by angels at the time Christ returns. And the shortening of the days of the Tribulation will occur first and foremost for these particular Jews (Matthew 24:22, 31).

The Israeli nation presently existing in the Middle East, from which the remnant fleeing into the mountainous terrain of the land will come (cf. Matthew 24:16; Revelation 12:6, 14), comprises only a part of world Jewry (about two-fifths). The majority of Jews reside outside the land today, and the majority will probably still be outside the land when Antichrist appears. This segment of Jewry will remain scattered throughout the world during the Tribulation, with those Jews presently in the land (approaching 6,000,000 today) being uprooted in the middle of the Tribulation and scattered out among them (save for the remnant which will escape to a specially prepared place in the land that God will have prepared for them).

And the 144,000 Jewish evangelists will proclaim their message to Gentiles throughout the world where Jews presently reside and where Jews in the land of Israel will be driven when Antichrist enters with his armies in the middle of the Tribulation (Matthew 24:14; Mark 13:10).

“Christ’s brethren” in Matthew 25:40, 45 are the Jewish people (Genesis 37:14, 16-17; 45:1-4); and the treatment extended to Christ’s brethren by Gentiles would evidently refer to treatment extended to Jews other than the remnant escaping into the mountainous terrain of the land of Israel. This remnant of Jews will be in a specially prepared place and be supernaturally protected by God Himself.

The mark of the beast will be given during this period, and no one will be able to “buy or sell” apart from having received this mark. But those receiving the mark will find themselves under a far greater condemnation (Revelation 13:15-17; 14:9-12).

Two-thirds of the Jews throughout the earth will die during this time, along with an innumerable host of saved Gentiles (Zechariah 13:8; Revelation 7:9-17). Saved Gentiles befriending both saved and unsaved Jews being hunted and killed will undoubtedly find themselves in similar straits as well (e.g., note that which awaited those aiding Jews during WWII in Europe). This will be a time when matters surrounding saved people befriending Christ’s brethren will be quite different than they are today.

(According to present figures regarding the world’s Jewish population, about twice as many Jews will be slain in less than half the time as were slain in Europe by the Third Reich during the years 1939-1945 [they will be slain during the last three and one-half years of the Tribulation, but note a shortening of these days for the sake of the Jewish people (Matthew 24:22)].

The Third Reich had trouble disposing of 6,000,000 Jewish bodies over the space of about seven years, building giant crematoriums and burying others together in common, mass graves. Far more horrific conditions can only exist in this one realm alone during the last three and one-half years of the Tribulation.)

We’re really not given details concerning how Gentiles under the sentence of death who cannot purchase food or trade after any other fashion in the commercial world will be in a position to befriend Jewish people in similar straits. The prevalence of anti-Semitism during this period — placing Jews in an altogether different position than Gentiles — would possibly provide one explanation (ref. “Anti-Semitism,” in the appendix of this book Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Appendix 1).

For a segment of Jewry, the type of ministry that the 144,000 Jewish evangelists will have would possibly provide other thoughts surrounding the problems Gentiles will have befriending Jews in that day. These Jewish evangels will be in the public eye and have to travel about; and in the course of their travels they will have to acquire food and lodging, at times in unfamiliar surroundings.

They will be carrying on a ministry during extremely difficult times — times unlike anything ever seen in man’s 6,000-year history; and God will use saved Gentiles (saved as a result of the ministry of the Jewish evangels), occupying a different position relative to the public, to befriend, minister to, these Jews in order to insure the worldwide proclamation of their message.

One though does not need to understand all the details of the preceding matter. It falls our lot only to believe that which God has revealed. The facts as given clearly state that saved Gentiles will befriend, minister to, Jews during the Tribulation; other saved Gentiles though will not do so. And at the time of Christ’s return all of these Gentiles will be judged on the basis of their prior treatment of the Jewish people, with a view to an inheritance in the kingdom.

Genesis 12:3a states,

I will bless those who bless you, and I will curse him who curses you . . . .

And this statement concerning Abraham and his descendants through Isaac and Jacob, which God gave Abraham 4,000 years ago and, through His Spirit, moved Moses to record 3,500 years ago, sets forth the fundamental principle in Scripture that will govern the judgment of saved Gentiles coming out of the Tribulation.

They will be blessed because they had been a blessing to the Jewish people. And, further, it will be revealed to them that the treatment that they extended to “Christ’s brethren” was actually treatment extended to Christ Himself, for Christ, as well, is a descendant of Abraham. In this respect, Christ will say to saved Gentiles in that day,

“Inasmuch as you have done it to one of the least of these My brethren, you have done it to Me.” (Matthew 25:40)

This is a statement resting on an unchangeable principle that is no less true today than it will be in that coming day.

Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 23

Bible One - Arlen Chitwood's Prophecy on Mount Olivet (Word Format)

[Note: My "Main Squeeze" Marsha [my wife] and I were questioning to whom would the blessings through Israel flow, and also who would Christ's co-heirs rule on this earth, at the start of the Millennium Kingdom, especially considering the "mark of the beast." Hence, the commentary.]

Word document which is SAFE to open and print: Beginning of the Millennium by Arlen Chitwood.docx

(Ref. Chapters 2, 3 in Prophecy on Mount Olivet, where events in Revelation 7; 12; 14 are discussed. Also, see a fuller discussion in the author’s book, The Time of the End, Chapters 21, 26.)

Bible One - Arlen Chitwood's Prophecy on Mount Olivet, Ch. 2 and Ch. 3

Bible One - Arlen Chitwood's Prophecy on Mount Olivet (Word Format)

See in this site A Woman, a Dragon, a Male Child and The One Hundred Forty-four Thousand.

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Do Pets Go to Heaven?
Some thought-provoking answers to the age-old question.
By Michelle Shannon

Our dog, Sable, died late last night, May 24, 1998. She was just over 9 years old.

We had taken her to the vet on May 18, just six days earlier, and a tumor was found. But the vet said she was otherwise in great health. So, we decided to have the tumor removed after our camping trip that weekend.

When we returned Sunday, Sable was dying. She struggled to greet my husband, Steve, and then slumped down, breathing laboriously. She would not get up again.

We knew she would not make it through the night, so we stayed with her, gently stroking her fur and scratching her favorite places, until she was gone — just before midnight.

What a blessing it was to us to be able to be there for her in her last moments. We are greatly comforted that she was not alone.

Seeking an Explanation

It’s been a long time since we lost a pet. This time, though, we had a 5-year-old who would need an explanation. But, we knew what to say. It would be “easy,” regardless of our tears because we ourselves believed what we would say: “Yes, honey, Sable is in heaven with the Lord Jesus, and He is taking great care of her. And, yes, one day we will see her again.”

Over the past few years, it has been very disappointing to hear what other Christians have to say about animal death. One source said, in referring to the New Earth (our eternal abode), “there will be no animals at all . . .” Another said, “The Bible does not give us any reason to say yes to the question of whether or not a pet goes to heaven.”

Well, I have a problem with these conclusions. While it is true that the Bible is about Man, not animals, and that there is much about animals we are not told, God has given us just enough to comfort us.

God cares for the animals He created —

• Revelation 4:11 tells us that all things were created for God’s pleasure.
• Matthew 10:29 says that even when a little sparrow falls to the ground, God notices.
• Luke 12:6 says that God never forgets about the animals.
• Psalm 104:21-30 and Matthew 6:26 describe how God Himself feeds the animals.
• Proverbs 12:10 declares that a righteous man cares for the needs of his animals.
• Job 12:10 assures us that “In His hand is the life of every creature.”

Man’s sin brought death and suffering to animals. God had decreed in Genesis 1:29-30 that green plants and fruit were to be the diet for all creatures. People and animals alike were to be strictly herbivores. Carnivorous activity necessitates death and suffering, which, of course, in the beginning, would have had no part in the beautiful creation God had called “very good” (Genesis 1:25).

Man was given the responsibility of serving as overseer of the animals. In fact, it wasn’t until after the flood experienced by Noah that animals became afraid of people (Genesis 9:2). When Man chose to rebel against God, Man brought down not only himself but also all those for whom he was responsible. In Genesis 3:17 God told Adam: “Cursed is the ground because of you . . .” According to Hosea 4:3 this curse affected animals too: “Because of [the sins of Man], the land mourns, and . . . the beasts of the field and the birds of the air and the fish of the sea are dying.” Paul confirmed this in Romans 8:20 when he wrote: “For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it . . .”

But there is good news! Animals share in and even look forward to the redemption of Mankind accomplished by Jesus on the Cross. Because God cares for His animal creations, as seen above, they also reap the benefits of the redeeming Cross of Jesus. When He returns, the creation will be restored to its original “very good” state, and carnivorous activity will cease. This promise is found in This promise is found in Isaiah 11:6-11 where God says, “the wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together, and the lion will eat straw like the ox . . . They will neither harm nor destroy on all My holy mountain for the earth will be full of the knowledge of the Lord . . .” (Isaiah 65:25).

In his allegorical book, The Great Divorce, C. S. Lewis gives us a beautiful picture of a redeemed lady arriving in Heaven with a glorious processional of animals. An observer asks his angelic teacher:

“And how . . . but hullo! What are all these animals? A cat — two cats — dozens of cats. And all those dogs . . . why, I can’t count them. And the birds. And the horses.”
“They are her beasts.”
“Did she keep a sort of zoo? I mean, this is a bit too much.”
“Every beast and bird that came near her had its place in her love. In her they became themselves. And now the abundance of life she has in Christ from the Father flows over into them.”
I looked at my teacher in amazement.
“Yes,” he said. “It is like when you throw a stone into a pool, and the concentric waves spread out further and further. Who knows where it will end? Redeemed humanity is still young. It has hardly come to its full strength. But already there is joy enough in the little finger of a great saint such as yonder lady to waken all the dead things of the universe into life.”[1]
And, so, Sable, we know exactly where you are . . . in the caring palm of your Maker, bringing Him the pleasure for which you were created.
We look forward to seeing you in our processional.

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Michelle Shannon lives in Houston, Texas. She is the mother of three children. She and her husband, Steve, attend Garden Oaks Baptist Church.

Notes:
[1] C.S. Lewis, The Great Divorce (New York: Simon & Schuster, 1996), pp. 106-107

Word document which is SAFE to open and print: Do Pets Go to Heaven by Michelle Shannon.docx

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Faith vs. Fear – What does the Bible say?
By Got Questions

Faith and fear cannot exist together. Faith is described in Hebrews 11:1 as being "certain of what we do not see." It is an absolute belief that God is constantly working behind the scenes in every area of our lives, even when there is no tangible evidence to support that fact. On the other hand, fear, simply stated, is unbelief or weak belief. As unbelief gains the upper hand in our thoughts, fear takes hold of our emotions. Our deliverance from fear and worry is based on faith, which is the very opposite of unbelief. We need to understand that faith is not something that we can produce in ourselves. Faith is a gift (Ephesians 2:8-9) and is described as a fruit (or characteristic) which is produced in our lives by the Holy Spirit (Galatians 5:22). The Christian's faith is a confident assurance in a God who loves us, who knows our thoughts and cares about our deepest needs. That faith continues to grow as we study the Bible and learn the attributes of His amazing character. The more we learn about God, the more we can see Him working in our lives and the stronger our faith grows.

A growing faith is what we desire to have and what God desires to produce in us. But how, in day-to-day life, can we develop a faith that conquers our fears? The Bible says, "Faith comes by hearing, and hearing by the Word of God" (Romans 10:17). The careful study of God's Word is of primary importance in developing a strong faith. God wants us to know Him and completely rely on His direction in our lives. It's through the hearing, reading and meditation in the Scriptures that we begin to experience a strong, confident faith that excludes worry and fear. Spending time in prayer and quiet worship develops a relationship with our heavenly Father that sees us through even the darkest of nights. In the Psalms we see a picture of David, who, like us, experienced times of fear. Psalm 56:3 reveals his faith with these words: "When I am afraid, I will trust in you." Psalm 119 is filled with verses expressing the way in which David treasured God's Word: "I seek you with all my heart" (v. 10); "I meditate on your precepts" (v. 15); "I have hidden your word in my heart" (v. 11). These are revealing words which speak wisdom to us today.

God is kind and understanding toward our weaknesses, but He requires us to go forward in faith, and the Bible is clear that faith does not mature and strengthen without trials. Adversity is God's most effective tool to develop a strong faith. That pattern is evident in Scripture. God takes each one of us through fearful situations, and as we learn to obey God's Word and allow it to saturate our thoughts, we find each trial becomes a stepping stone to a stronger and deeper faith. It gives us that ability to say, "He sustained me in the past, He'll carry me through today and He'll uphold me in the future!" God worked this way in David's life. When David volunteered to fight against Goliath, he said, "The Lord who delivered me from the paw of the lion and the paw of the bear will deliver me from the hand of this Philistine" (1 Samuel 17:37). David knew the God who had sustained him through dangerous situations in the past. He had seen and experienced God's power and protection in his life, and this developed within him a fearless faith.

The Word of God is rich with promises for us to take hold of and claim for ourselves. When we face financial trouble, Philippians 4:19 tells us, "And my God will supply all your needs according to His riches in glory in Christ Jesus." If we are anxious about a future decision, Psalm 32:8 reminds us that God will "instruct you and teach you in the way you should go; I will counsel you with my eye upon you." In sickness we can remember that Romans 5:3 says, "Tribulation works patience." If someone turns against us, we can be comforted by the words in Romans 8:31, "If God is for us who can be against us!" Throughout life we will continue to face various trials that would cause us fear, but God assures us that we can know a calm peace through every situation, "the peace of God, which transcends all understanding” which He has promised will “guard your hearts and your minds in Christ Jesus" (Philippians 4:7).

While he is not the author of every article on GotQuestions.org, for citation purposes, you may reference our CEO, S. Michael Houdmann.

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Got Questions - Faith vs. Fear – What does the Bible say?

The following Word Document adds [or subtracts from] to this commentary and is SAFE to open: Two Primary “F” Words (Fear and Faith) of Christianity by Charles Strong of Bible One.docx

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Sanctification is the lifelong process by which we become
those “overcomers” who inherit the Millennial Kingdom.
Bible One - Charles Strong's Sanctification

David slew Goliath. But it could also be said that the Lord slew Goliath. It is the same principle seen in the actions of the two angels in Genesis 18; 19. Acting under fixed laws, the actions of these angels were seen as the Lord’s actions; and acting by faith, David’s actions were seen as the Lord’s actions. Thus, comparing these accounts in Genesis, Numbers, Joshua, and 1 Samuel, acting by faith can only be seen as acting under a fixed divine law that cannot change.

Faith and Works – Not Contradictory
Justification by Faith, Justification by Works
Arlen L. Chitwood of Lamp Broadcast

What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?
But do you want to know, O foolish man, that faith without works is dead?
Was not Abraham our father justified by works when he offered Isaac his son on the altar?
Do you see that faith was working together with his works, and by works faith was made perfect?
And the Scripture was fulfilled that says, “Abraham believed God, and it was accounted to him for righteousness.”
and he was called the friend of God.
You see then that a man is justified by works, and not by faith only. (James 2:14, 20-24)

[My note, not Arlen's: There are three aspects/facets of salvation – spirit, body and soul.]

James 2:14-26 has been an enigma over the years for many individuals studying the salvation message in Scripture. But that should not be the case at all, unless a person tries to see the salvation that we presently possess — the salvation dealt with in Ephesians 2:8-9 — as the salvation or justification being dealt with in James.

Faith and works in relation to salvation or justification in James is completely consistent with and perfectly in line with the overall salvation message taught elsewhere in Scripture. James is dealing with the salvation of the soul (James 1:21), not with the salvation that we presently possess; and, unlike the absence of works in connection with man in the salvation that we presently possess, works are presented after a different fashion in Scriptures dealing with the salvation of the soul, for man now appears in an active rather than a passive sense in the matter.

In James 2:14, two self-answering questions are asked. The negative used in the Greek text (me) necessitates that the two questions be understood in a “no” respect. A proper translation of the verse into English, with the Greek negative me in view, would read along these lines:

“My Brethren, though a man say he has faith, but does not have works, he cannot profit, can he? Faith [i.e., faith apart from works] cannot save him, can it?”

And further down in the chapter, comments and examples are given concerning faith and works in relation to salvation. In James 2:21, Abraham is seen as having been justified by works when he had offered his son on the altar, as seen in Genesis 22:1ff. And, calling attention to Genesis 15:6, it is further stated in James 2:23 that Abraham, at this same time, acted by faith; and God reckoned Abraham’s faithfulness to him for righteousness (Hebrews 11:17).

The same account, Abraham offering his son, is referenced in Hebrews 10:38-39. And in this verse, faith to a saving of the soul, as in James, is inferred from the way this chapter is introduced in the last two verses of the previous chapter.

Now the just shall live by faith; But if anyone draws back, My soul has no pleasure in him.
But we are not of those who draw back to perdition, but of those who believe to the saving of the soul [lit. ‘but of faith to a saving of the soul’]. (Hebrews 10:38-39)

With these two verses leading into and introducing Hebrews 11, providing the subject matter, each reference to “faith” in the chapter should be understood in line with these verses, as faith to a saving of the soul. This chapter, as James 2:14-26, has to do with present and future aspects of salvation, not with the past aspect. And this chapter, exactly as in James, has to do with faith and works in relation to this salvation. And, as in James, so in Hebrews — the actions of individuals in relation to the salvation of the soul are seen.

[See Key of Three / Hope of Glory Class Documents LINK, and then click on Biblical Trichotomies for additional commentary on the past, present and future aspects of salvation. Also see Make-Up of Man and Mark and Carol Miller's Key of Three Study, all in this website.
As an aside the following may be of interest:
Bible Trichotomies I've gathered to date -- 199 Trichotomies! The following Word Document is SAFE to open and print: Trichotomies of the Bible.docx,]

Actually, in Scripture, there is no such thing as salvation apart from works, whether past, present, or future aspects of salvation. As well, in Scripture, there is no such thing as salvation apart from grace and faith. The wording in Ephesians 2:8, “by grace . . . through faith,” would apply not only to the past aspect of salvation, as seen in this verse, but to present and future aspects of salvation as well — the salvation of the soul (ref. the author’s book, Salvation of the Soul, in this site).

(Both “grace” and “faith” are seen in relation to the salvation of the soul in 1 Peter 1:9:

“Receiving the end [‘goal’] of your faith — the salvation of your souls.” “Grace” in relation to the salvation of the soul in 1 Peter 1:9 is seen in 1 Peter 1:2,10,13; and “faith” in relation to the salvation of the soul is seen in 1 Peter 1:5, 7-9.)

The salvation that we presently possess is wrought through divine works — the Spirit breathing life into the one having no life — and is based on a finished, divine work, the finished work of God’s Son. Unsaved man is spiritually dead and cannot function in the spiritual realm. He can do no more than allow God to do a work on his behalf.

But, once man has passed “from death to life,” coming into possession of spiritual life, he can then be active in the spiritual realm. And, as the ruined earth was able to bring forth in Genesis 1 after the Spirit of God had moved upon the face of the waters, God had spoken, and light had come into existence (Genesis 1:2-3, 11 [2b], ruined man, as well, is able to bring forth following a divine work on his behalf (Ephesians 2:8-10).

Once man possesses spiritual life [spiritual aspect] and is able to function in the spiritual realm, as in Hebrews 11 or James 2 , he, as the earth in Genesis 1:11, can bring forth. But faith must precede and be inseparably connected with man bringing forth, producing works. And to understand how this all comes together, a principle from the Old Testament must be understood first.

An Old Testament Principle

To understand the proper relationship between faith and works in the lives of the people of God, one must understand a principle set forth a number of places in the Old Testament. And this principle is presented in a dual sense in Genesis chapters eighteen and nineteen.

1) Genesis 18; 19

Genesis chapter eighteen begins with the Lord, accompanied by two angels, appearing to Abraham in the plains of Mamre. The Lord had come down to personally see if the report that He had heard about the things happening in Sodom and Gomorrah were true (Genesis 18:20-21).

(The Lord, in His omniscience, didn’t need to come down in this manner, for He already knew. But this is simply the manner in which Scripture, at times, presents matters of this nature.)

But, though the Lord said, “I will go down,” He remained with Abraham while the two angels accompanying Him went on down into the Jordan plain, into Sodom (Genesis 18:21-22).

In that respect, did the Lord go down into the Jordan plain, as He said that He would? Or did the two angels alone go down into the plain?

To address these questions, note something very similar, presented after a different fashion, in Genesis 19. The two angels, having seen first-hand that which was happening in Sodom, told Lot to take his family and leave the city. Sodom, along with three other cities of the plain (Deuteronomy 29:23), was about to be destroyed.

For we [the two angels] will destroy this place, because the outcry against them has grown great before the face of the LORD, and the LORD has sent us to destroy it. (Genesis 19:13)

Further down in the chapter, after Lot and his family had lingered in the city, the two angels took them by their hands and led them outside the city (Genesis 19:15-16). Once this had been done, and Lot and his family were subsequently safe in Zoar, a nearby city that was spared (Genesis 19:17-23]),

Then the LORD rained brimstone and fire on Sodom and Gomorrah, from the LORD out of the heavens. (Genesis 19:24)

Who destroyed the cities of the plain? First the angels said that they would destroy Sodom (with the other three cities not mentioned at this point), and they further stated that the Lord had sent them to destroy Sodom. But, at the time of the destruction, the Lord is seen destroying Sodom, Gomorrah, and the other two cities (cf. Deuteronomy 29:23).

Did the angels bring about this destruction, as they said they would do? Or did the Lord bring about this destruction, as the text goes on to state?

The principle seen in these two chapters has to do with angels acting under God’s fixed laws, with their actions being seen as the actions of the One who established these laws. Thus, matters can be stated either way, as seen in the chapter — the two angels going down into Sodom is also seen as the Lord going down into Sodom, or the two angels destroying the cities of the plain is also seen as the Lord destroying the cities of the plain.

God governs the universe through angels in this manner. Angels, placed by the Lord in regal positions throughout the universe, govern the universe under fixed laws. And, through so doing, their actions are seen as the Lord’s actions.

To see the converse of this, note Satan’s actions at the time of his fall. Satan had been placed over the earth, as the earth’s ruler. But the day came when he stepped outside the fixed laws under which he ruled and, on his own, sought to occupy a higher regal position than the one in which God had placed him. His actions thus ceased to be God’s actions and were being his own. And this resulted in his fall and subsequent judgment (cf. Isaiah 14:12-17; Daniel 4:17, 25).

2) Numbers 13-14; Joshua 6-8

This same principle is seen again in the account of the Israelites under Moses at Kadesh-Barnea, and again thirty-eight years later under Joshua after the Israelites had crossed the Jordan River.

The Israelites, in both instances, were to go into the land and slay or drive out every single inhabitant (Deuteronomy 7:1ff). The Israelites, going into the land with this goal in view, were to “diligently keep the commandments of the Lord . . . His testimonies, and His statutes” (Deuteronomy 6:17). And they were to go into the land believing that God would do that which He had stated that He would do:

And the LORD your God will drive out those nations before you little by little; you will be unable to destroy them at once, lest the beasts of the field become too numerous for you.
But the LORD your God will deliver them over to you, and will inflict defeat upon them until they are destroyed.
And He will deliver their kings into your hand, and you will destroy their name from under heaven; no one shall be able to stand against you until you have destroyed them. (Deuteronomy 7:22-24)

God had commanded His people to go in and take the land, and He had told them what He would do as they entered the land to take it. Going into the land, they were to act completely by faith, believing God (cf. Hebrews 11:29-30). And remaining in the realm of faith, their actions would be the Lord’s actions.

Though the Israelites would be slaying the enemy, acting within the realm of faith, the Lord would be slaying the enemy. The Lord would be going ahead of them and delivering the enemy into their hands. It is the same picture, seen from a different perspective, as the angels acting under fixed laws in Genesis 18; 19.

Under Moses at Kadesh-Barnea though, failure rather than success is seen. Twelve spies had been sent into the land to spy out the land. After forty days and nights they brought back a report concerning the land and the people therein — a land flowing with milk and honey, inhabited by a strong people, some of gigantic stature.

Two of the spies, Caleb and Joshua, then rendered a positive statement concerning entering the land, with Caleb calming the people and exhorting them, saying,

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

But the other ten followed with a negative and false statement concerning entering the land. They said,

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

The people believed the false statement of the ten spies, began to murmur against Moses, and sought to appoint a new leader and return to Egypt (Numbers 14:1-4). And, as a result, in the words of Hebrews 6:4-6 (which, drawn from the account in Numbers 13; 14, has to do with Christians doing exactly the same thing in the antitype relatively to the heavenly land of their calling and its inhabitants [Satan and his angels]), the Israelites fell away at Kadesh-Barnea; and it was then impossible “to renew them again to repentance [to a change of mind].”

At this point in the account, the Israelites committed a sin referred to in Numbers 15:30 as a presumptuous sin and in Hebrews 10:26 as a sin for which there was no sacrifice, with nothing but judgment then awaiting the nation. And, because of the particular nature of this sin, God wasn’t going to repent; that is, God wasn’t going to change His mind (this is the “repentance” also referred to in the antitype, in Hebrews 6:6).

The very next day, the generation of Israelites under Moses repented, changed their minds, and sought to enter the land and defeat the enemy. But God didn’t repent, didn’t change His mind. God couldn’t change His mind and, at the same time, remain true to His Word.

God was no longer among them with respect to their entering and taking the land. God would no longer go before them and deliver the enemy into their hands. And, as a result, the Israelites attempting to enter the land the next day and overthrow a stronger enemy were themselves overthrown and driven back.

Their actions were their own, not the Lord’s (Numbers 14:40-45). And their actions were performed separate from faith, for they went forth contrary to that which God had told them. Thus, defeat, not victory, could only have been their lot.

As a result of that which occurred at Kadesh-Barnea, over the next thirty-eight years the entire generation of Israelites twenty years old and above, save Caleb and Joshua, died in the wilderness, outside the land.

Then, once these years had passed and those in the previous generation had died, Joshua, about to lead the second generation of Israelites into the land, sent two spies into the land ahead of the nation. And upon their return, they said to Joshua,

“Truly the LORD has delivered all the land into our hands, for indeed all the inhabitants of the country are fainthearted because of us.” (Joshua 2:24b)

The Israelites this time, unlike the previous generation under Moses, believed God and prepared to enter the land and trust the Lord to deliver the enemy into their hands.

After crossing the Jordan River, the first battle involved the destruction of Jericho. And the Israelites, believing God, experienced victory.

The next battle involved the destruction of Ai. The city was not deemed large enough to require the entire Israeli army, so only about three thousand men were sent to take and destroy Ai. But, unlike the battle of Jericho, the Israelites were soundly defeated and driven back, with a number being slain (Joshua 7:1-5).

Joshua, seeking the Lord’s face concerning the reason for this defeat, was told by the Lord, “Israel has sinned . . . .” Then, seeking that referred to by the Lord, Joshua found an Israelite (Achan) who had kept forbidden spoils from the previous destruction of Jericho. There was sin, unfaithfulness, in the camp. The matter was taken care of, and then the inhabitants of Ai could be defeated, with the Lord delivering the city into the Israelites’ hands (Joshua 7:6ff).

Thus, as long as the Israelites went forth in the realm of faith, the Lord gave the victory. The battle was the Lord’s. It could be said that the Israelites destroyed Jericho and Ai, along with their inhabitants; and it could also be said that the Lord destroyed these two cities, along with their inhabitants.

3) 1 Samuel 17

This same principle is seen again in the account of David slaying Goliath.

David was an unproven “youth” in battle (probably in his late teens), going up against “a man of war from his youth.” This man of war, Goliath, was the Philistine army’s champion and stood between nine and ten feet tall (1 Samuel 17:4, 33).

Goliath, to meet David, came out with full armor, carrying a spear and a sword, with a shield-bearer moving with him. The coat on his armor alone weighed about one hundred twenty-five pounds and the head of the sphere weighed about fifteen pounds (1 Samuel 17:5-7, 41ff).

On the other hand, David refused to wear armor as he went forth, for “he had not proved” himself in battle. He went forth to meet Goliath without armor or a shield-bearer and with only a sling and five smooth stones that he had picked up in a nearby brook and placed in his bag (1 Samuel 17:39-40).

He though would need no armor or shield-bearer and would need only one of the five stones. And the reason is seen within David’s words to this gigantic champion of the Philistine army:

You come to me with a sword, with a spear, and with a javelin. But I come to you in the name of the LORD of hosts, the God of the armies of Israel, whom you have defied.
This day the LORD will deliver you into my hand, and I will strike you and take your head from you. And this day I will give the carcasses of the camp of the Philistines to the birds of the air and the wild beasts of the earth, that all the earth may know that there is a God in Israel.
Then all this assembly shall know that the LORD does not save with sword and spear; for the battle is the LORD’S, and He will give you into our hands. (1 Samuel 17:45-47 [45b])

David went forth by faith. He went forth believing God, knowing that God would remain true to His Word and deliver the Philistine into his hands.

Acting apart from the Lord, David would have been powerless. He would have easily been defeated and slain by the Philistine. But, acting by faith, David could only be victorious; acting by faith, David easily defeated the Philistine champion.

Thus, comparing these accounts in Genesis, Numbers, Joshua, and 1 Samuel, acting by faith can only be seen as acting under a fixed divine law that cannot change.

From Faith to Faith

“Faith” is simply believing that which God has to say about a matter. And, in the realm of faith and works, acting by faith is not acting in a realm where one seeks to go out to do a work for the Lord. Rather, acting by faith is completely stepping aside from one’s own self and allowing the Lord to do a work through the one exercising faith. And the work done through the one exercising faith will be the Lord’s work; it will be a work emanating out of faith and performed in the spiritual realm, completely apart from the man of flesh.

The Christians’ works tried at the judgment seat will fall into two categories, described by “gold, silver, precious stones” and “wood, hay, stubble” (1 Corinthians 3:12ff).

The former works (described by “gold, silver, precious stones”) will emanate out of faith and will be works that the Lord performed through the individual. These works will endure the testing through fire, for they will be the Lord’s works.

The latter works (described by “wood, hay, stubble”), on the other hand, will be those performed separate from faith, by the individual himself, through the energy of the flesh. The Lord will have had nothing to do with them, and they will be burned by the fire.

The Christian life is one where two things must be operable throughout: “grace” and “faith.”

“Grace” can be defined as that which God is able to do entirely apart from human intervention.
And “faith,” as previously stated, is simply believing that which God has to say about a matter.

If one moves outside the realm of “grace,” he moves outside the realm where God can be active in his life, for God always acts in the realm of grace; and if one moves outside the realm of “faith,” he moves outside the realm where he can be acceptable to God, or where God can be pleased with his actions (Hebrews 11:6).

As previously shown, both “grace” and “faith” are seen operable not only in the salvation that we presently possess (Ephesians 2:8-9) but also in the salvation of the soul, the present and future aspects of salvation (1 Peter 1:2ff). Thus, it should be a simple matter to see and understand that “grace” and “faith” must always be operable at any point in the overall salvation message — past, present, or future. Man has been saved by grace through faith; man is being saved by grace through faith; and man is about to be saved by grace through faith.

But, since man’s works cannot enter into the realm where God’s grace exists, how can grace and works co-exist in connection with the saving of the soul in James 2:14ff? Note Romans 11:6:

And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work.

It is man’s works that cannot enter (Ephesians 2:8), not God’s works. And God’s works must always enter into the matter.

(Note: Salvation by grace we [the saved] presently possess. This salvation is a divine work [the Spirit moving, God speaking, light coming into existence], which is based on another divine work — Christ’s finished work at Calvary. And since a continuing work of grace is also involved in the continuing aspect of salvation [the salvation of the soul ], God’s works, not those of man, must likewise be seen throughout.)

Romans 4:1-4 clearly reveals that works emanating from the flesh, from man (Romans 4:1-2) cannot enter into the realm of either “faith” (Romans 4:3) or “grace” (Romans 4:4). The works must be God’s works being performed through an individual exercising “faith,” as in James 2:21-24 and Hebrews 11:17. And since they are God’s works, “grace” can enter into the matter; and since they are works being done through man, “judgment” on the basis of works can occur.

The whole of the matter surrounding faith and works is that simple to understand.

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

Word document which is SAFE to open and print: Faith and Works – Not Contradictory by Arlen Chitwood.docx

Book: Faith and Works (SOS), App. 1, Salvation of the Soul, by Arlen Chitwood, in this site.

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

To website CONTENTS Page.

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Man, in his perversion of the clear teaching of salvation by grace through faith, has sought to make believing difficult; and he has coined the expression, “easy believism,” which, in reality, reflects, in a negative way, on that which Scripture teaches in this realm.

Such is also part and parcel with what has come to be called, “Lordship Salvation.” This expression is actually a misnomer, for there is no such thing as “Lordship Salvation.” Salvation is one thing, and Lordship is another. Christ exercising control over one’s life, as the word “Lordship” portends, can never be used in conjunction with eternal salvation. Such must always be subsequent to one’s salvation experience.

Confusion about Salvation
By Arlen L. Chitwood of Lamp Broadcast

For by grace you have been saved through faith and that not of yourselves; it is the gift of God,
not of works, lest anyone should boast.
For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them. (Ephesians 2:8-10)

The Church has entered a rather strange era during the past several decades. The clear, simple message of salvation by grace through faith has come under attack, not from without, but from within the ranks of what is looked upon as fundamental Christianity itself; and the distorted message being promulgated, rather than being rejected, is finding ready acceptance.

In essence, individuals are being told that more is required than simple belief. They are being told that a person must go beyond this and make Christ Lord of his life; he must possess saving faith, which will result in works; he must live after a certain fashion, bring forth fruit, etc.

And the converse of the preceding is often brought into the picture. Christians are being told that if works do not follow a person’s profession of faith, if that person doesn’t live a certain way, if he doesn’t bring forth fruit, then he has never possessed saving faith. That is to say, the person has never been saved.

Then, usually in connection with the preceding and to further complicate the matter, the expression “easy believism” is being thrown around. Believing on the Lord Jesus Christ is made to be something completely alien to that which Scripture teaches. That is, “believing” is made to be difficult, or the word “believe” is being redefined to make it mean something that it doesn’t mean at all.

Why do these problems exist within the ranks of that segment of Christianity where there should be a clear understanding and proclamation of the message surrounding salvation by grace through faith? The answer is really very simple, though it is an answer involving matters not understood at all by numerous Christians, allowing the problems to exist.

By Grace through Faith

At the outset of this study, before looking at the central problem, note that which Scripture teaches about salvation by grace through faith.

The clear gospel message, the good news, is:

Christ died for our sins according to the Scriptures. (1 Corinthians 15:3)

And that which Christ has done on our behalf allows God, through His Spirit, to impart life to unredeemed man, who is “dead in trespasses and sins” (Ephesians 2:1). It allows God, through His Spirit to breathe life into the one having no life, with the person then passing “from death to life” (John 5:24).

The Spirit breathes life into lifeless man solely on the basis of that which Christ has done on man’s behalf. And unsaved man can do no more than receive that which has already been done for him. Nothing else enters into the matter.

When Christ referred to His finished work immediately before His death on the Cross, He cried out in “a loud voice” — Tetelestai — one word, which has been translated in the English text, “It is finished” (John 19:30; cf. Matthew 27:50; Mark 15:37; Luke 23:46). Tetelestai is the perfect tense form of the Greek verb, teleo, which means “to bring something to an end or completion.” This word in the perfect tense could be more accurately expressed and translated, “It has been finished,” or “It has been completed.”

That to which Christ referred in John 19:30 was His work of redemption. The perfect tense that He used refers to a work completed in past time, with the results of that work extending into and existing during present time in a finished state. At the moment Christ cried out, announcing that His work had been completed, there was then no reason for His death to be prolonged. The blood of the Passover Lamb had been shed, and God had “laid on Him the iniquity of us all” (Isaiah 53:5-6, 12; cf. 2 Corinthians 5:21). Thus, at this time, He bowed his head and gave up His spirit [lit., comparing the other gospel accounts, ‘He breathed out,’ i.e., He expired, willingly giving up His life]” (John 10:17-18; 19:30).

Redeemed man has been saved by grace through faith solely on the basis of that which Christ referred to when He cried out from the Cross, “Tetelestai.” The words “are you saved [lit. ‘you have been saved’]” in Ephesians 2:8 — “For by grace you have been saved . . . .” — are also the translation of a perfect tense in the Greek text. The reference, as tetelestai, is to a work completed in past time, with the results of this work extending into the present and existing in a finished state.

At the moment a person believes on the Lord Jesus Christ (places his trust, reliance in Christ, i.e., receives, by faith, that which Christ has done on his behalf), the Spirit not only breathes life into that person but the Spirit also takes up His abode in the individual (cf. Genesis 1:2b; 2:7; Ezekiel 37:1; 1 Corinthians 6:19). Through this means, the man passing “from death to life” becomes a new creation “in Christ,” a part of the one new man (2 Corinthians 5:17; Ephesians 2:1, 15).

Redeemed man thus possesses a salvation wherein everything pertaining to works/actions is past. The work necessary to effect one’s salvation (Christ’s work) is past and complete, and the work effecting one’s salvation itself (the Spirit’s work) is past and complete. The latter (the Spirit’s work) is based on the former (Christ’s work). Thus, divine intervention on man’s behalf is the only work seen throughout.

Relative to one’s presently possessed eternal salvation, redeemed man did nothing in the past, nor can he do anything present or future. Salvation was and remains “of the Lord” (Jonah 2:9).

Redeemed man possesses a present, completed salvation based on the past, completed work of Another. Both man’s present salvation and Christ’s past work exist in a finished state, and neither can ever be altered, changed, added to, taken from, etc. One’s salvation is just as complete and secure as the work upon which it rests.

(For divine intervention throughout the work surrounding Man’s presently possessed eternal salvation, along with the corresponding complete absence of any action on man’s part, refer to the original type in Chapter 1 of this book Bible One - Arlen Chitwood's Salvation by Grace through Faith, Ch.1 [“As Seen in the Earth’s Restoration,” pp. 5-8], which all subsequent types on the subject, along with the antitype, must follow.)

Easy Believism

“Easy Believism” is a rather strange expression, especially when one considers the manner in which it is used today. Scripture presents salvation after one fashion alone — by grace through faith (i.e., through believing) — and no place in Scripture is believing on the Lord Jesus Christ ever presented as something difficult.

An unsaved person is “dead in trespasses and sins” (Ephesians 2:1). He is incapable of making Christ Lord of something that he doesn’t even possess. He must first pass “from death to life” (John 5:24). Then, and only then, can the matter of “Lordship” enter into the matter.

Nor would it be correct to say that unsaved man, in order to be saved, has to believe to the extent that Christ becomes, after some fashion, at the moment of belief or at some subsequent time, Lord of his life. That is, as it is sometimes expressed, “True belief will result in a salvation that cannot be separated from obedience.”

Such a thought would be absurd. Life being brought into existence on the one hand and obedience on the other (the one having been made alive following the leadership of the Lord as He exercises control over that life) are two different things entirely. Both could not possibly be brought to pass at the same time.

Scripturally, spiritual control of one’s life always appears in connection with maturity in the faith, not in connection with initially exercising faith, resulting in salvation. And a Christian may or may not experience spiritual growth in this respect, which can have nothing to do with a prior belief, which allowed him to pass “from death to life.”

A servant within a household in the world today may or may not submit to his master’s wishes, but such submission has nothing whatsoever to do with his being or not being a servant. It has to do with his being a faithful or an unfaithful servant.

And this is exactly the way Scripture presents the matter. Becoming a servant in the Lord’s house is one thing, but submission as a servant in the house is something entirely different. The latter is always subsequent to — never in connection with — the former.

There is nothing difficult about believing on the Lord Jesus Christ, becoming a Christian, entering into servitude. Grace on God’s part and difficulty on man’s part are incompatibles in the message pertaining to eternal salvation. Difficulty on man’s part arises only after he becomes a Christian, only after he possesses a life in which such difficulty can manifest itself.

How easy is it for an unsaved man to exercise faith, resulting in salvation? It’s just as easy as it was for the Israelites in Egypt during Moses’ day to apply the blood of a slain lamb to the door posts and lintel of the houses in which they dwelled (Exodus 12:3-7); or it’s just as easy as it was for these same Israelites, later in the wilderness, to look upon the brazen serpent that had been raised up on a pole (Numbers 21:5-9).

“Christ our Passover” has been “sacrificed for us” (1 Corinthians 5:7), and the blood can be applied through a simple act of faith; or Christ, as the serpent in the wilderness, has been lifted up, “That whoever believes in Him should not perish, but have eternal life” (John 3:14-15).

How simple and easy is salvation? It was during Moses’ day and remains today. Look and live (Num. 21:9). It’s that simple and easy.

[Note the following from Believer's Bible Commentary re Numbers 21:5-9: Once again the people complained about their living conditions, with the result that God sent fiery serpents among them. Many of the people . . . died, and many more were dying. In answer to the intercession of Moses, God commanded that a bronze serpent of brass be lifted on a pole and promised that whoever looked (faith) at the bronze serpent would be healed (live) of the snakebite. This incident was used by the Lord Jesus to teach Nicodemus that Christ must be lifted up on a pole (the cross), so that sinners looking to Him by faith might have everlasting life (John 3:1-16).
Also note page 23 of Arlen Chitwood's book Bible One - Arlen Chitwood's Salvation by Grace through Faith, Ch.1:
Carrying these same truths over into Christ’s finished work at Calvary, man, under the sentence of death, is just as helpless as the Israelites who had been bitten by the serpents, necessitating Another to act on his behalf.
In the type, serpents were responsible for the condition of the Israelites, and a serpent was brought forth as the remedy.
In the antitype it is the same. A man was responsible for the condition, and a Man was brought forth as the remedy. The first man, the first Adam, was responsible for the condition; and the second Man, the last Adam, provided the cure (cf. 1 Corinthians 15:45-47).
And just as Moses performed all of the work on the Israelites’ behalf in the type, with the people under the sentence of death being told simply to look and live, so it is in the antitype. Christ has performed all of the work on man’s behalf, and the only thing which man can do, as in the type, is look and live.
The serpent being formed from brass, in accordance with God’s instructions, is in perfect keeping with that which is seen throughout the type. “Brass” in Scripture speaks of judgment (cf. Exodus 27:1-8; 30:18-21; Revelation 1:15). God judged sin in the camp of Israel during the wilderness journey, and He also judged sin at Calvary; and sin was judged after such a fashion, in both instances, that God was satisfied.
The Israelites looked; and, by so doing, they, at the same time, through looking, exercised faith. They believed what God had said, and their acting on this belief (looking, as God had commanded) was the act of faith that God required (Acts 16:30-31; cf. Hebrews 11:6).
Nothing more was required then, and nothing more is required today. It was look and live then, and it is look and live today.
It was look toward the place sin had been judged in that day, believing that God meant exactly what He had said, resulting in God’s satisfaction; and it is look toward the place sin has been judged today, believing that God means exactly what He has said, resulting in God’s satisfaction.]

Why Then the Problem?

Becoming a Christian and growing spiritually in the Christian life is likened in Scripture to a child being born in the world and growing in the physical realm. There is a specific bringing forth as a newborn baby, which is to be followed by growth from immaturity to maturity in both instances (John 3:16; Hebrews 5:12-14; 1 Peter 2:1-2; 1 John 2:12-14).

In the physical realm, a child grows from a newborn baby to a mature adult in order to fulfill a purpose in life. He grows physically through a proper diet and mentally through years of training — both within and without the home. He exercises his body and his mind as he receives a proper diet and training, growing after this fashion. Ideally, the better he is prepared both physically and mentally, the better he will be able to function in life.

In the spiritual realm, matters are identical. A newborn babe in Christ is to grow from immaturity to maturity for a purpose. His food for proper growth is spiritual, for it is a spiritual growth. It is the Manna from heaven, the Living Word of God. He is to begin with “milk” and progressively move to “meat” and “strong meat” (cf. 1 Peter 2:1-2; Hebrews 5:12-14).

Inseparably connected with the reception of the Word is training at the hands of the Father (Hebrews 12:5-11). The words “chastening,” “chastens,” and “chastisement” (KJV) in these verses have to do with a training process, not with the Christian being disciplined per se, though the training process may involve discipline (cf. Hebrews 12:7).

(The words “chastening,” “chastens,” and “chastisement (KJV),” in Hebrews 12:5-8 are translations of noun and verb forms of a word referring to young children [paideia and paideuo], and these words refer to the instruction or training of children. And, contextually, this is a training of those whom God views as “sons,” looking out ahead to these sons one day being elevated into positions of power and authority with God’s Son in His kingdom.

For additional information on Hebrews 12:5-8 and child-training, with a view to sonship in the preceding respect, refer to the author’s book, in this site, God’s Firstborn Sons BOOK.)

The entire process allows the indwelling Holy Spirit to progressively work the transformation (Greek: metamorphoo, a metamorphosis) of Romans 12:2 in one’s life — a transforming work, beginning from within. And the more one progresses spiritually within the scope of the metamorphosis, the better prepared he will become, the better equipped he will be, to realize and fulfill his calling in life. [See Sin - What the Spiritually Saved can do to Sin Less! in this site.]

Every Christian is a servant in the Lord’s house, and every Christian has been called to exercise some particular sphere of responsibility therein (Matthew 25:14ff; Luke 19:13ff). Household servants have been placed in charge of their Lord’s goods, which are of a spiritual nature, not material. And the proper use of that which is spiritual within the house requires training in spiritual matters. This is why there must be a progressive work of the Holy Spirit in one’s life, effecting the metamorphosis. This is why there must be a progression from immaturity to maturity in the faith.

To achieve this end, God has placed pastor-teachers in His Church. They are the ones who have been commissioned to lead the household servants from immaturity to maturity in spiritual matters in order that the servants might properly function within the scope of their individual, particular callings.

And He Himself gave some . . . pastors and teachers [lit., pastor-teachers];
for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,
till we all come to the unity of the faith and of the knowledge [Greek, epignosis, mature knowledge] of the Son of God, to a perfect [‘a complete’] man . . . . (Ephesians 4:11-13a).

(The words “pastors and teachers” in Ephesians 4:11 are structured in the Greek text in a manner that requires that the two nouns refer to the same individual — pastors, who are teachers, i.e., pastor-teachers.)

There though has been a breakdown within God’s order in Christendom; and this breakdown is of such a nature that, resultantly, gross error has supplanted biblical truth to the point that it has reached even into the very realm of soteriology itself (the doctrine of salvation). Pastor-teachers, over the years, have failed to fulfill their calling. The saints have not been led from immaturity to maturity. Household servants are in no position to handle that which is spiritual, for they lack the necessary spiritual training; and as a result, the house is in disarray. Churches today are filled with immature Christians who can be “tossed to and fro and carried about with every wind of doctrine” (Ephesians 4:14). It is that period of Church history depicted by the church in Laodicea (Revelation 3:14-21), the terminal period of the present dispensation.

This is not something that has occurred overnight, or even in the past few years or decades. It has been occurring ever since the woman in the parable in Matthew 13:33 placed leaven in the three measures of meal, depicting an act of Satan, which could only have occurred very early in the dispensation; and the leaven has been doing its corrupting, damaging work since that time.

Leaven works best in a place where the temperature is not too hot or too cold. Note the “lukewarm” condition of the church in Laodicea in this respect (Revelation 3:16). The leaven, after numerous centuries of deteriorating work, is being brought into the advanced stages of its action and is doing its most damaging work within the lukewarm confines of the church in Laodicea near the end of the present dispensation, during the very time in which we presently live.

The working of this leaven is going to be so complete by the end of the dispensation that the Lord, while upon earth, looking centuries ahead, asked a question concerning conditions on the earth at the time of His return:

. . . when the Son of Man comes, will He really find faith [the faith] on the earth? (Luke 18:8b)

The response to the question, designated by the wording of the Greek text, is negative. The Son of Man will not find “the faith” (an expression peculiarly related to the Word of the Kingdom) on the earth when He returns. Rather, He will find conditions as depicted in Revelation 3:14ff.

1) The Faith

The Master of the house has gone back to heaven in order to receive a kingdom from His Father (Luke 19:12). God rules over all. He is the One who places and removes rulers within the kingdom (Daniel 4:17, 25), and He will one day remove Satan from the position that he occupies (Revelation 12:4, 9; 20:1-3) and will place His Son in this position (Daniel 7:14; Revelation 19:11-16; 20:4-6).

During the time between the Son’s departure to receive the kingdom and His return in possession of the kingdom, Christ has left His business to servants in charge of His household, for a particular purpose. And this purpose involves the kingdom He has gone away to receive.

The coming kingdom of Christ will require numerous regents and vice-regents to ascend the throne and to hold positions of power and authority with Christ as He reigns over the earth. And God has set aside an entire dispensation, lasting approximately 2,000 years, in order to acquire these rulers. God is presently dealing with household servants in relation to the kingdom that the Son has gone away to receive, with a view to their one day filling positions of power and authority with Christ in the kingdom.

From a Scriptural standpoint, this should be the central purpose behind all activity in the Lord’s house today. But the working of the leaven has changed matters completely in this respect.

(Note that the central purpose for the present dispensation, seen from God’s standpoint in the antitype of that which is foreshadowed through events in Genesis chapter twenty-four, would be the Spirit’s search for and procurement of a bride for God’s Son. And this search for and procurement of a bride for God’s Son is part and parcel with a search for and procurement of individuals to fill the numerous positions of power and authority with Christ in His kingdom, for Christ’s bride will be made up of individuals who will fill these positions, as the bride reigns as co-regent alongside the Son.
For additional information on Genesis 24, refer to the author’s book, Bible One - Arlen Chitwood's Search for the Bride.)

The Lord’s household servants have been promised remuneration commensurate with their faithfulness, and this remuneration has to do with their being elevated from positions of servitude in the house to positions as co-rulers in the kingdom. After Christ has returned, having received the kingdom, He will call His servants forth to reckon with them. A servant having been judged and shown faithful to previously delegated responsibility will hear his Lord say,

Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord. (Matthew 25:21; cf. Matthew 25:19-23; Luke 19:15-19).

(Note one of the laws of the harvest seen in the preceding — always reaping more than was sown — which can be seen in the following concerning the unfaithful servant as well.)

[See Five Parables regarding the Kingdom in this website.]

Servants in the house though have also been warned that unfaithfulness in the discharge of their assigned household duties will result in loss. Not only will they be denied positions in their Master’s kingdom, but they will also suffer rebuke and chastisement. Such a servant, having been judged and shown unfaithful to previously delegated responsibility, will hear his Lord say,

You wicked and lazy servant . . . . (Matthew 25:26a; cf. Matthew 25:24-30; Luke 19:20-26).

Within the scope of carrying out one’s responsibilities as a servant in the house, a spiritual warfare rages (Ephesians 6:10ff). Satan and his angels have allied themselves together against the Lord and His household servants. Though the battle is the Lord’s (1 Samuel 17:47), He is physically absent today; and with the Lord absence in this respect, the attack centers on the Lord’s servants, those of His household.

The present spiritual battle is one involving kingly power from the heavens over the earth. Satan and his angels presently rule in the kingdom, and Christ, along with His co-heirs, will one day take the kingdom.

This warfare is very real. Christ is the One who is destined to one day replace Satan in the kingdom; and Christians are the ones destined to, at the same time, replace angels presently ruling with Satan. During the coming age, Christ will wear the crown presently worn by Satan, and Christians will wear crowns presently worn by other angels in Satan’s kingdom (cf. 2 Samuel 1:10; Hebrews 2:5; Revelation 4:10; 19:12).

Satan knows these things. He also knows that the primary mission of the Holy Spirit in the world today is to call out a bride from among the household servants to reign as consort queen with the Son after He receives the kingdom (cf. Genesis 24:3-4). And, knowing all of this, he is presently doing everything within his power to thwart God’s plans and purposes by bringing about disruption within the house among household servants.

Christians engaged in the present warfare have been called upon to:

Fight the good fight of faith, lay hold on eternal life, to which you were also called . . . . (1 Timothy 6:12a)

Both textually and contextually, this verse could be better translated,

Strive in the good contest of the faith; lay hold on life for the age, whereunto you are also called . . . .

The word “strive” in the latter rendering is a translation of the Greek word agonizomai, from which we derive our English word, “agonize”; and the word “contest” is from the Greek word agon, the noun form of the verb agonizomai.

(Also, the change from “eternal life” to “life for the age” in the latter translation results from a contextual translation of the Greek word aionios, the word translated “eternal” in the verse.

The Greek language does not contain a word for “eternal.” The word aionios has to do with a long period of time, with the length of that time determined from the contextual usage of the word. The long period of time, to which aionios refers, can be understood as “eternal” if the context permits. However, the context of 1 Timothy 6:12 has to do with an age, the coming Messianic Era [aionios is often used referring to “an age”]. Thus, the preferred translation would be, “life for the age.”)

The same thought pertaining to “strive,” as seen in 1 Timothy 6:12, is also set forth in Jude 1:3. Because of apostasy among servants in the Lord’s house, Christians are exhorted to:

. . . contend earnestly for the faith . . . .

The words “contend earnestly” are a translation of the Greek word epagonizomai, an intensified form of the word agonizomai. The passage could be better translated,

. . . earnestly strive for the faith . . . .

And understanding of this passage in the light of 1 Timothy 6:12, this is a striving, not to defend “the faith” as some expositors suggest, but a striving with respect to the faith. Such a striving has to do with remaining faithful to one’s calling within the house during a day of apostasy (see the author’s book, Jude - Acts of the Apostates, Ch. 2, by Arlen Chitwood and/or Bible One - Arlen Chitwood's Jude - Acts of the Apostates, Ch. 2).

The words, “the faith,” are an expression used in the New Testament referring to biblical teachings surrounding the Word of the Kingdom, the saving of the soul, not salvation by grace. This is the message that the Lord will not find being proclaimed in Christendom when He returns, as revealed in Luke 18:8. Rather, He will find Christendom in a state of apostasy, which has to do with Christians occupying positions diametrically opposed to the exhortation, “Strive in the good contest of the faith . . . .”

(The English word “apostasy” is simply a transliterated form of the compound Greek word, apostasia, which means “to stand away from” [apo meaning “from,” and stasis meaning “to stand”]. True apostasy is a standing away from something previously held — a previously held truth, etc.
Note that apostasy in Scripture has to do with the saved, not with the unsaved. Only the saved can stand away from previously held truth, i.e., apostatize [cf. 1 Corinthians 2:14].)

According to Luke 18:8, along with related Scripture, when Christ returns, He will find Christians, standing away from “the faith” (or, estranged from “the faith” after another fashion), not earnestly striving with respect to “the faith.”

(Standing away from “the faith,” in the true sense of apostasy, would really not be possible for the vast majority of Christians today. Most Christians today know little to nothing about “the faith,” and they could not stand away from something with which they possessed no previous association. Thus, for most Christians today, the matter would have to be as stated in the parenthetical section of the preceding paragraph — an estrangement from “the faith” after another fashion.)

2) THE RESULT

The result of Satan’s disruptive work in the Lord’s house during the present dispensation is evident on every hand. Striving with respect to the faith in relation to a kingdom is something that Christians don’t seem to know anything about; and the whole of Christendom is in such a state — described in Revelation 3:15-17 — that very few Christians even manifest the slightest interest when the subject is raised.

Christians, by large, see only one issue today — the issue dealing with eternal verities in relation to salvation or damnation. All Scripture is somehow pressed into this mold, and, resultantly, verses that have nothing whatsoever to do with eternal salvation or damnation are made to teach something other than what they deal with. They are made to teach issues concerning one’s eternal destiny.

Take, for example, the parable of the Sower (Matthew 13:3-9, 18-23), the parables of the talents and pounds (Matthew 25:14-30; Luke 19:11-27), the Lord’s teaching about the vine and its branches in John 15:1-8, the warning passages in Hebrews 2:1-5, et al, that being taught about faith and works in James 2:14-26, being born of God in 1 John 2-5, or the overcomer’s promises in Revelation 2; 3.

These sections of Scripture — along with numerous other similar sections — are not dealing with one’s eternal destiny at all. Rather, they are dealing with issues pertaining to those who are already saved; and these issues have to do with the coming kingdom. It is sections of Scripture such as these that are being taken out of the realm of teaching in which they belong by certain Christians today and brought over into a realm of teaching in which they do not belong.

Once this has been done — once passages pertaining to Christian living, with a view to the coming kingdom, have been removed from their contexts and made to apply to salvation by grace — the things that these passages deal with (Lordship, fruit-bearing, etc.) then appear to come into the salvation picture. And the end result is twofold:

a) The clear, simple message of salvation by grace through faith becomes corrupted.
b) The door is then closed to the truth of that which these misapplied passages actually do teach.
In this respect, more is involved than just corrupting one message; in the process, another message is done away with.

Thus, the “why” of a corrupted salvation message within the ranks of what is looked upon as fundamental Christianity today, and its wide acceptance, is no mystery. Scripture is being misinterpreted and misapplied. Individuals not understanding the message having to do with the salvation of the soul, the Word of the Kingdom, etc., are taking portions of Scripture dealing with these issues and bringing them over into the realm dealing with the salvation of the spirit, eternal life.

And the reason this is happening can be traced back to the failure of the shepherds to properly care for the sheep. Such a failure was not only caused by the leaven but it has allowed the leaven to do its deteriorating work, unchecked, resulting in the present chaos in the Lord’s house.

“A corrupted message” concerning salvation by grace through faith on the one hand and “the absence of a message” concerning the Word of the Kingdom on the other hand mark that which can be seen in certain quarters under the guise of fundamental Christianity today. This is how complete the leaven has done its deteriorating and damaging work.

(Carrying matters back even farther though, the underlying problem behind the whole of the matter, resulting in current conditions in Christendom among those called to be pastor-teachers, is given in chapter 1 of this book. It is man’s failure to begin where God began [with Moses and the Prophets] and view Scripture after the manner in which God progressively revealed Himself, His plans, and His purposes [beginning with Old Testament history, which is highly typical in nature].
And man’s failure to do this has been occurring for decades extending into centuries of time, resulting in the current state of Christendom.)

The Only Answer to the Problem

The only possible means to effect correction where existing problems wrought by the working of the leaven manifest themselves is given in the message to the Church in Laodicea; and the means, revealed through this message, would be the same no matter what doctrinal errors or heresies surfaced in the Church.

This is as it should be, for the church in Laodicea depicts Christendom as a whole after the leaven has done its damaging work near the end of the dispensation, without regard to any particular group of individuals, erroneous doctrines, or heresies. Thus, those mishandling Scripture to the point of teaching a corrupted gospel — and, in the process, closing the door to the Word of the Kingdom — would have to be included, regardless of their purported association with fundamental Christianity.

After all, the Scribes and Pharisees (the fundamental legalists in Israel 2,000 years ago) sat “in Moses’ seat”; but they suffered a far greater condemnatory rebuke at the hands of Christ than any other religious group in Israel, even the Sadducees (the more liberal group of that day).

And the reason for this, lay in the position that the scribes and Pharisees held and the attitude that they took toward both Christ and the message being proclaimed. The scribes and Pharisees formed the largest of the religious sects in Israel; and, because of their numbers, they exerted control over the religious life of the people. The scribes and Pharisees (along with the Sadducees at times) followed Christ about the country, seeking, at every turn, to both cast reproach upon the Messenger and counter the message being proclaimed. And by doing this, along with exerting control over the religious life of the people, they “shut up the kingdom of the heavens against men [‘before men,’ ‘in front of men’].” They had no interest in entering this kingdom themselves, and they did everything within their power to see that others didn’t enter the kingdom either (Matthew 23:1ff).

The Lord described the church in Laodicea as being “wretched, miserable, poor, blind, and naked” (Revelation 3:17). The thought behind this description, in the light of the Greek text and the next verse Revelation 3:18, is that those in this church, in a spiritual respect, were miserable individuals who were to be pitied because of their poor, blind, and naked condition. They had no understanding at all of that which Scripture taught on the matter at hand, which centered on the Word of the Kingdom.

Then in verse eighteen, the Lord took the three characteristics (“poor,” “blind,” and “naked”) marking those whom He had described as miserable, pitiful individuals and issued an exhortation:

Concerning their being poor, the Lord stated, “I counsel you to buy of Me gold tried in the fire, that you may be rich.”
Concerning their being naked, the Lord stated, “. . . and white garments, that you may be clothed, that the shame of your nakedness may not be revealed.”
Concerning their being blind, the Lord stated, “. . . and anoint your eyes with eye salve, that you may see.”
The Lord then went on to state, “As many as I love, I rebuke and chasten. Therefore be zealous and repent.” (Revelation 3:19)

The word “rebuke” from the Greek text contextually has to do with exposing, showing one his fault; and the word “chasten” is the translation of the same Greek word used in Hebrews 12:5-11 (translated “chastening,” “chastens,” and “chastisement”), referring to child-training, child-instruction. The teaching from this verse reveals that the Lord, in a situation of this nature, exposes that which is wrong and provides training in that which is right (cf. 2 Timothy 3:16-17); and, in view of the fact that He would act after this fashion among the Christians in Laodicea, He exhorted those in this church to “repent” (i.e., in the light of the context, they were exhorted to realize their condition, change their minds, and submit to the truth that the Lord would provide).

Then the Lord pictured Himself as standing at the door of the church in Laodicea, knocking. If anyone in the church would hear His voice and open the door (hear and heed that which He had said in Revelation 3:18-19, He would come in and fellowship with that person (Revelation 3:20), for a Christian opening the door after this fashion would allow child-training, child-instruction, which would progressively deliver him from the described position of poor, blind, and naked.

(Note that Revelation 3:20 has nothing whatsoever to do with the message of salvation by grace through faith, as often taught. This verse has to do, not with Christ coming into the heart of an unsaved person, but with Christ coming inside the church in Laodicea to a saved individual.
This verse has to do with a Christian in the condition described in verse seventeen, who heeds the Lord’s exhortation in verses eighteen and nineteen, allowing fellowship to exist between himself and his Lord; and the entire matter is with a view to overcoming and one day being allowed to ascend the throne with Christ in His kingdom [Revelation 3:21].
Using Revelation 3:20 as a salvation text is a good example of why there is mass confusion concerning salvation by grace through faith on the one hand and mass ignorance concerning the Word of the Kingdom on the other hand in Christendom today. Such a use of this verse not only results in an erroneous view of salvation by grace through faith but it also closes the door to that which is actually taught in this passage, which concerns the Word of the Kingdom.)

The critical issue is thus one’s reception of correct instruction from the Word of God. And such instruction in Revelation 3:19, contextually, would have to center on a forward look to things of the kingdom, not a backward look to things surrounding salvation by grace through faith. The issue at hand is not eternal life but overcoming with a view to ascending the throne with Christ (Revelation 3:21).

In this respect, the heart of the matter actually centers around one coming into an understanding of that which Scripture teaches about the purpose for our salvation, the coming kingdom, etc. And it is apparent that those in Laodicea had no concept of these things.

Once a Christian can look ahead and clearly understand that which Scripture teaches about the coming kingdom, he is in a much better position to also look back and clearly understand that which Scripture teaches about salvation by grace through faith. Nothing will clarify issues surrounding salvation by grace through faith more than having a clear understanding of that which Scripture teaches concerning the coming kingdom, for only through such an understanding can works, discipleship, fruit-bearing, etc. be seen in their correct perspective, occupying no place at all in the simple salvation message having to do with unsaved man passing “from death to life.”

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

Bible One - Arlen Chitwood's Salvation by Grace through Faith, Ch. 2. and/or Salvation by Grace through Faith by Arlen Chitwood, Ch. 2.

Word document which is SAFE to open and print: Confusion about Salvation by Arlen Chitwood.docx

The following may be of interest: Why does Christ Judge the Saved and What does He Judge? in this website.

To website CONTENTS Page.

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The Crimson (Tola) Worm

But I am a worm and not a man, A reproach of men and despised by the people. (Psalm 22:6)

The word "worm" referred to is unique in Scripture. In the Hebrew it is a particular female worm, which is called the "crimson worm." It is not until you begin to study the characteristics and the life cycle of the crimson or scarlet worm that you begin to see the tremendous truth revealed by this Scripture.

(What does a little worm have to do with Jesus, Calvary, and God’s plan for Salvation? There is a little creature that attaches itself to a tree and gives its’ life so that its’ children can live. The blood-red coloring that is produced from this creature was more than likely utilized in the coverings of the Tabernacle.)

Insectman - Biblical Crimson Worm

Also reference The Theology of Worms and The Crimson Worm: A Pattern of God’s Plan of Redemption.

The following two Word Documents are SAFE to open and print: Crimson The Worm by Calvin Ray Evans.docx and Crimson Tola Worm by Lori Pagel.docx

See The Metamorphosis in this site for a related subject.

To website CONTENTS Page.

God's "Path to Glory" Plan DIAGRAM (legal size)

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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Hope

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.

On the other hand, the Christian, who by faithfulness to Christ in this lifetime [filling of the Holy Spirit] 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.

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Scripture begins with a 2,000-year dispensation having to do with God’s dealing with the Gentiles; it continues with another 2,000-year dispensation having to do with God’s dealings with the Jews; it continues with another 2,000-year dispensation having to do with God’s dealings with Christians; and it concludes the full 7,000 years with a 1,000-year dispensation in which God will deal with all three groups of mankind together at the same time.

Dispensations
As Distinguished from “Ages”
By Arlen L. Chitwood of Lamp Broadcast

“Dispensations” is the term used in Scripture to show distinctions in God’s dealings with different groups of mankind during Man’s Day and the following Messianic Era. The term “dispensations” though is not synonymous with ages. One age covers the whole of Man’s Day, and another age covers the succeeding Messianic Era; but there are more than two dispensations within the scope of these two ages.

The word “dispensation” is the translation of the Greek word, oikonomia. A cognate form of the word is oikonomos, which is made up of two words — oikos (house) and nemo (to manage).

Thus, oikonomos has to do with the management of a house — a central person placed in charge, with others holding responsible positions in the house under this person. And oikonomia (the word used for “dispensation”) carries the same basic meaning.

Oikonomia has been translated “stewardship” in three instances in the New Testament (Luke 16:2-4, KJV); and the word actually only appears six other times, translated “dispensation” (KJV) four of the six times (1 Corinthians 9:17; Ephesians 1:10; 3:2; Colossians 1:25; 1 Timothy 1:4, KJV).

“Stewardship” has to do with household management.

Christians are stewards in this respect since they are members of a household, have been placed in charge of a portion of the Owner’s goods, and are expected to manage those goods within the household (under the leadership of the Holy Spirit) after such a fashion that there will be an increase (cf. Matthew 25:14ff; Luke 19:12ff).

Thus, “a dispensation” simply has to do with the management of the Lord’s household affairs through those whom He has placed in His house (stewards). And when there is a stewardship change within God’s dealing with mankind, there is, correspondingly, a change in the dispensation. This would have to be the case, for stewardship and dispensation are synonymous in this respect.

Within the scope of the 7,000 years set forth through that foreshadowed by the seven days in Genesis 1:1-2:3, there are at least four different dispensations. There is a present dispensation (during which God is dealing with Christians), there were at least two past dispensations (one in which God dealt with Israel, and the other in which He dealt with mankind at large prior to His dealings with Israel), and there is a future dispensation (the Messianic Era).

Then, the period prior to the creation of Adam in which Satan ruled over the earth apart from a successor being present could probably be called a dispensation in the strict sense of the word (for a stewardship did exist, one in which Satan rebelled against the Lord within his assigned position and trust). And on the other side of the 7,000 years a similar situation will exist with respect to the thought of dispensations, with man, at that time, occupying positions in God’s government of the universe.

However, time and events both before and after the 7,000 years are spoken of in Scripture only to an extent which will allow man to properly understand time and events during the 7,000 years. Scripture deals with the latter almost exclusively, having very little to say about the former.

Thus, to speak of dispensations outside the framework of the 7,000 years is doing little more than surmising. There is very little revelation to work with in this respect, and the subject has been mentioned only to carry some continuity of thought from the past age or ages into the 7,000 years, and then from the 7,000 years into the future ages.

The Normal Dispensational Outlook

When referring to dispensations, The Scofield Reference Bible is usually looked to more than any other source, for its references follow, to a large extent, a dispensational framework set up different places in the footnotes. And this is the same dispensational framework which is usually taught in Bible colleges and seminaries when viewing Scripture after a dispensational fashion.

Footnotes in The Scofield Reference Bible call attention to seven dispensations:

1) Innocence, from the creation to the fall;
2) Conscience, from the fall to the Flood;
3) Human Government, from the Flood to the call of Abraham;
4) Promise, from the call of Abraham to the giving of the Law at Sinai under Moses;
5) Law, from Sinai to Calvary;
6) Grace, from Calvary to the Kingdom; and
7) Kingdom, the 1000-year Messianic Era.

The preceding though, in The Scofield Reference Bible, is based on an incorrect understanding of what constitutes a dispensation. In this reference Bible, a dispensation is defined as “a period of time during which man is tested in respect of obedience to some specific revelation of the will of God” (footnote for heading of Genesis 1:28ff).

Then, relative to “the dispensation of the fulness of times” in Ephesians 1:10, a footnote in the The Scofield Reference Bible states, “This, the seventh and last of the ordered ages which condition human life on the earth…”

(The preceding quotations were taken from The Scofield Reference Bible of 1909, the original edition. The same definition of a dispensation was retained by the editors in The New Scofield Reference Bible of 1967, the updated edition; but the footnote commenting on “the dispensation of the fulness of times” in Ephesians 1:10 was deleted in the later edition.)

Thus, in both editions of The Scofield Reference Bible, there is an incorrect definition of a dispensation. And in the original edition, in the footnote commenting on Ephesians 1:10, “dispensation” and “age” are looked upon as synonymous, i.e., the seven dispensations are set forth as seven ages.

This is probably the point to which a high percentage of the existing confusion concerning both dispensations and ages can be traced, for footnotes in The Scofield Reference Bible, rather than Scripture itself, have established the mold for much of the dispensational thought in Christendom today. And this is also probably why the present dispensation is, more often than not, erroneously called “the Church Age” by many Christians.

The Scriptural Divisions

Using the strict definition of the Greek word oikonomia (dispensation), Scripture will logically divide itself into four dispensations during the 7,000 years extending from the creation of Adam to the end of the Messianic Kingdom. In 1 Corinthians 10:32, mankind is divided into three groups, and God’s dealings with these three groups — separately during Man’s Day, and together during the coming Messianic Era — establish the only Biblical, dispensational scheme of the matter.

“Give none offence [‘do not be offensive,’ or ‘do not provide a cause for stumbling’], neither to the Jews, nor to the Gentiles, nor to the Church of God.” (1 Corinthians 10:32)

God deals with mankind in cycles of time. There were, for example, 7-year, 70-year (7X10), and 490-year (7X7X10) cycles in which He dealt with Israel (Exodus 31:13-17; Jeremiah 25:11-12; Daniel 9:2, 24-27), and these cycles occurred within a larger 2,000-year cycle in which He dealt (and will deal) with the nation (seven years yet remain — the seven years comprising the coming Tribulation, Daniel’s unfulfilled Seventieth Week — to complete not only a final 490-year cycle but the full 2,000-year cycle).

There are actually three of these 2,000-year cycles (though only one pertains to Israel); and the three 2,000-year cycles, comprising the whole of Man’s Day — covering God’s dealings with the Jews, the Gentiles, and the Church of God (His dealings with each occurring separately within one of the 2,000-year cycles) — is followed by the last cycle of time, lasting 1,000 years. This will be the 1,000-year Messianic Era in which God will deal with the Jews, the Gentiles and the Church of God together at the same time. And all of this has been foreshadowed by the seven days which God placed at the very beginning of His revelation to man, in Genesis 1:1-2:3.

That would be to say, God, throughout the 6,000 years comprising Man’s Day, deals with the three divisions of mankind on an equal-time basis — for 2,000 years each. Then, following the 6,000 years, He will continue His dealings with these three divisions on an equal-time basis. He will deal with all three together, at the same time, for 1,000 years. And these divisions (three divisions of mankind, dealt with during four time periods) form the dispensational divisions which Scripture itself provides. This is how four dispensations logically fit into the 7,000-years, foreshadowed at the beginning, in Genesis 1:1-2:3.

God began His actions after this fashion through dealing with mankind at large — through what would be considered His 2000-year dealings with the Gentiles — though during the first 2,000 years of human history there was, in the strict sense of the word, no such thing as Gentiles. “A Gentile” in Scripture is simply someone who is not a Jew (or today, when the expression “in Christ” is used, not a Christian as well [Galatians 3:28]); and prior to the call of Abraham and the separate creation which emanated from his seed through Isaac and Jacob (Isaiah 43:1), a division within mankind of this nature did not, it could not, exist.

However, God’s dealings with mankind in general during the first 2,000 years of human history was, in the main, with those who would later be looked upon as Gentiles. And His dealings with this division of mankind must either be placed in the first 2,000-year period or not be placed at all.

Or, to turn that around, the first 2,000-year period must either relate to the Gentiles or not relate to any one of the three divisions of mankind.

Then God dealt another 2,000 years (seven years yet remain) with those called Jews, or Hebrews.

(Abraham was not a “Jew” [a name derived from Judah], but he was the first person in Scripture called a “Hebrew,” with his descendants being called “Hebrews” [a name thought to mean “the one who crossed over,” i.e., crossed over the Euphrates enroute to the land to which he had been called, with his descendants looked upon as having crossed over with him, in his loins — Genesis 14:13; 40:15; 43:32; Exodus 2:11; Joshua 24:2-3]).

After that, which brings us into the present 2,000 years, God is dealing with a new creation “in Christ” — with Christians — called into existence for a specific, revealed purpose. And we are today living very near the end of the present two millenniums, which would also place man (Jew, Gentile, and Christian) very near the end of the entire triad of three 2,000-year periods.

That which will end the 6,000 years though, as previously shown, is not the completion of the present 2,000-year period, but the completion of the previous 2,000-year period (for seven years yet remain to complete that period, which will occur after the completion of the present period).

This previous 2,000-year period will be completed through the fulfillment of Daniel’s full Seventy Weeks. One Week — the Seventieth Week — remains, which comprises the coming seven-year Tribulation.

Then, and only then, will God deal with all three divisions of mankind together, at the same time. And He will, at that time, deal with these three divisions after this fashion for 1,000 years, completing the full 7,000 years.

Thus, Scripture begins with a 2,000-year dispensation having to do with God’s dealing with the Gentiles; it continues with another 2,000-year dispensation having to do with God’s dealings with the Jews; it continues with another 2,000-year dispensation having to do with God’s dealings with Christians; and it concludes the full 7,000 years with a 1,000-year dispensation in which God will deal with all three groups of mankind together at the same time.

This is the manner in which Scripture naturally divides itself in a dispensational respect, which is in perfect keeping with the framework of time foreshadowed by the six and seven days opening the Book of Genesis. And following these natural divisions is really the best way to divide the whole of Scripture to show an overall dispensational picture which can be easily understood:

1) From Adam to Abraham (2,000 years).
2) From Abraham to Calvary, plus the future seven-year Tribulation (2,000 years).
3) From Calvary to the Tribulation (2,000 years).
4) Then 1,000 years toward which everything will have moved since God, in the beginning, “made the worlds [‘the ages’]” (Hebrews 1:2).

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Lamp Broadcast by Arlen Chitwood

Arlen Chitwood's Dispensations, As distinguished from Ages or 5) Ages and Dispensations in this site.

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Seven Days
From Believer's Bible Commentary
Genesis 1:1-2:3

Creation

Gen. 1:1 "In the beginning God . . . ." These first four words of the Bible form the foundation for faith. Believe these words, and you can believe all that follows in the Bible. Genesis provides the only authoritative account of creation, meaningful for people of all ages but exhaustible by no one. The divine record assumes the existence of God rather than seeking to prove it. The Bible has a special name for those who choose to deny the fact of God. That name is fool (Psa.14:1 and Psa. 53:1). Just as the Bible begins with God, so He should be first in our lives.

A Ruin of the Creation

Gen. 1:2a One of several conservative interpretations of the Genesis account of creation, the creation-reconstruction view, says that between verses 1 and 2 (Gen. 1:1-2a) a great catastrophe occurred, perhaps the fall of Satan (see Eze. 28:11-19). This caused God's original, perfect creation to become without form and void (t–hû wãv–hû). Since God didn't create the earth waste and empty (see Isa. 45:18), only a mighty cataclysm could explain the chaotic condition of verse 2. Proponents of this view point out that the word translated was (hãyethã) could also be translated "had become." Thus the earth "had become waste and empty."

A Restoration of the Ruined Creation

Gen. 1:2b The Spirit of God was hovering over the face of the waters, preparatory to the great creative and reconstructive acts to follow. The remaining verses describe the six days of creation and reconstruction which prepared the earth for human habitation.

Gen. 1:3-5 On the first day God commanded light to shine out of darkness and established the Day and Night cycle. This act is not to be confused with the establishment of the sun, moon, and stars on the fourth day. In 2 Cor. 4:6 the Apostle Paul draws a parallel between the original separation of light from darkness and the conversion of a sinner.

Gen. 1:6-8 Prior to the second day, it seems that the earth was completely surrounded by a thick layer of water, perhaps in the form of a heavy vapor. On the second day God divided this layer, part covering the earth with water and part forming clouds, with the atmospheric layers (firmament or "dome") between. God called the firmament Heaven—that is, the expanse of space immediately above the earth (not the stellar heavens, nor the third heaven, where God dwells). Verse 20 (Gen. 1:20) makes it clear that the heaven here is the sphere where the birds fly.

Gen. 1:9-13 Then God caused the dry land to appear out of the waters that covered the face of the planet. Thus were born the Earth and the Seas. Also on the third day He caused vegetation and trees of all kinds to spring up in the earth.

Gen. 1:14-19 It was not until the fourth day that the Lord set the sun, moon, and stars in the heavens as lightbearers and as means for establishing a calendar.

Gen. 1:20-23 The fifth day saw the waters stocked with fish and the earth stocked with bird-life and insects. The word translated birds means "flying ones" and includes bats and probably flying insects.

Gen. 1:24-25 On the sixth day God first created animals and reptiles. The law of reproduction is repeatedly given in the words according to its kind. There are significant variations within "kinds" of biological life, but there is no passing from one kind to another.

Gen. 1:26-28 The crown of God's work was the creation of man in His image and according to His likeness. This means that man was placed on earth as God's representative, and that He resembles God in certain ways. Just as God is a Trinity (Father, Son, and Holy Spirit), so man is a tripartite being (spirit, soul, and body). Like God, man has intellect, a moral nature, the power to communicate with others, and an emotional nature that transcends instinct. There is no thought of physical likeness here. In contrast to animals, man is a worshiper, an articulate communicator, and a creator.

There is an allowance for or even an intimation of the Trinity in verse 26: Then God [Elohim, plural] said [singular verb in Hebrew], "Let Us [plural] make man in Our image . . . ."

The Bible describes the origin of the sexes as a creative act of God. Evolution has never been able to explain how the sexes began. Humanity was commanded to be fruitful and multiply.

God gave man a mandate to subdue creation and have dominion over it—to use it but not abuse it. The modern crises in the earth's environment are due to man's greed, selfishness, and carelessness.

Gen. 1:29-30 It is clear from these verses that animals were originally herbivorous and that man was vegetarian. This was changed after the Flood (see Gen. 9:1-7).

Were the six days of creation literal 24-hour days, or were they geological ages? Or were they days of "dramatic vision" during which the creation account was revealed to Moses? No scientific evidence has ever refuted the concept that they were literal solar days. The expression "the evening and the morning" points to 24-hour days. Everywhere else in the OT these words mean normal days. Adam lived through the seventh day and died in his 930th year, so the seventh day could not have been a geological age. Wherever the "day" is used with a number in the OT ("first day," etc.) it means a literal day. When God commanded Israel to rest on the Sabbath day, He based the command on the fact that He had rested on the seventh day, after six days of labor (Ex. 20:8-11). Consistent interpretation here requires the same meaning of the word "day."

A difficulty, however, is that the solar day as we know it may not have begun until the fourth day (Gen.1:14-19).

As far as the Bible is concerned, the creation of the heavens and the earth is undated. The creation of man is undated also. However, genealogies are given, and, even allowing for possible gaps in the genealogies, man could not have been on the earth for the millions of years demanded by evolutionists.

We learn from Joh. 1:1, Joh. 1:14, Col. 1:16, and Heb. 1:2 that the Lord Jesus was the active Agent in creation. For the inexhaustible wonders of His creation, He is worthy of endless worship.

Gen. 1:31 At the end of the six days of creation God saw everything that He had made, and indeed it was very good.

Rest

Gen. 2:1-3 God rested from His creative activity on the seventh day. This is not the rest that follows weariness but the rest of satisfaction and completion of a job well done. Although God did not command man to keep the Sabbath at this time, He taught the principle of one day of rest in seven.

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Another sources: Arlen Chitwood's Without Form and Void and in this website Without Form and Void.

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To whom are we to pray? Father, Son, Holy Spirit?
By Got Questions

All prayer should be directed to our triune God -- Father, Son, and Holy Spirit. The Bible teaches that we can pray to one or all three, because all three are one. To the Father we pray with the psalmist, “Listen to my cry for help, my King and my God, for to you I pray” (Psalm 5:2). To the Lord Jesus, we pray as to the Father because they are equal. Prayer to one member of the Trinity is prayer to all. Stephen, as he was being martyred, prayed, “Lord Jesus, receive my spirit” (Acts 7:59). We are also to pray in the name of Christ. Paul exhorted the Ephesian believers to always give “thanks to God the Father for everything, in the name of our Lord Jesus Christ” (Ephesians 5:20). Jesus assured His disciples that whatever they asked in His name—meaning in His will—would be granted (John 15:16; 16:23). Similarly, we are told to pray to the Holy Spirit and in His power. The Spirit helps us to pray, even when we do not know how or what to ask for (Romans 8:26; Jude 1:20). Perhaps the best way to understand the role of the Trinity in prayer is that we pray to the Father, through (or in the name of) the Son, by the power of the Holy Spirit. All three are active participants in the believer’s prayer.

Equally important is whom we are not to pray to. Some non-Christian religions encourage their adherents to pray to a pantheon of gods, dead relatives, saints, and spirits. Roman Catholics are taught to pray to Mary and various saints. Such prayers are not scriptural and are, in fact, an insult to our heavenly Father. To understand why, we need only look at the nature of prayer. Prayer has several elements, and if we look at just two of them—praise and thanksgiving—we can see that prayer is, at its very core, worship. When we praise God, we are worshipping Him for His attributes and His work in our lives. When we offer prayers of thanksgiving, we are worshipping His goodness, mercy, and loving-kindness to us. Worship gives glory to God, the only One who deserves to be glorified. The problem with praying to anyone other than God is that He will not share His glory. In fact, praying to anyone or anything other than God is idolatry. “I am the LORD; that is my name! I will not give my glory to another or my praise to idols” (Isaiah 42:8).

Other elements of prayer such as repentance, confession, and petition are also forms of worship. We repent knowing that God is a forgiving and loving God and He has provided a means of forgiveness in the sacrifice of His Son on the cross. We confess our sins because we know “He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness” (1 John 1:9) and we worship Him for it. We come to Him with our petitions and intercessions because we know He loves us and hears us, and we worship Him for His mercy and kindness in being willing to hear and answer. When we consider all this, it is easy to see that praying to someone other than our triune God is unthinkable because prayer is a form of worship, and worship is reserved for God and God alone.

Whom are we to pray to? The answer is God. Praying to God, and God alone, is far more important than to which Person of the Trinity we address our prayers.

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Had Ye Believed Moses
(Excerpts from Had Ye Believed Moses by Arlen Chitwood of Lamp Broadcast)

Foreword

When Christ was on earth the first time He referred to or drew from the writings of Moses, along with other Old Testament prophets, on a number of occasions. Dealing with a blinded and disbelieving Jewish crowd on one occasion, Christ said,

“For had ye believed Moses, ye would have believed me: for he wrote of me.
But if ye believe not his writings, how shall ye believe my words?” (John 5:46-47).

Then, following His Resurrection, Christ dealt with two disciples on the Emmaus Road after a similar fashion. Their “eyes were holden [their vision was held, preventing them from recognizing Him],” and He revealed Himself to them through calling their attention to the Old Testament Scriptures. He used the Written Word to reveal the Living Word.

“Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken:
Ought not Christ to have suffered these things, and to enter into his glory?
And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself” (Luke 24:25-27).

Moses had previously written about all the various facets of the person and work of Christ. And an Israelite believing that which Moses had previously revealed would have found it quite natural to believe the things surrounding Christ. The two — that which Moses had revealed, and the things surrounding Christ — were exactly the same.

However, disbelief or unfamiliarity with that which Moses had previously revealed would have resulted in the inverse of the preceding. Such a person in Israel would have been in no position to properly understand the things surrounding Christ. That would be to say, a person in Israel not understanding earlier revelation would have been in no position to understand later revelation.

And this was exactly the prevailing situation throughout Israel when Christ came the first time. The Jewish people, for the most part, were unfamiliar with that which Moses had written. They held to the letter of Moses’ writings, but they didn’t understand the spirit of his writings at all (cf. II Corinthians 3:6-18). In this respect, they had little understanding of the revelation which God had given to them.

This, in turn, led to their not understanding this same revelation manifested in another form — the Word made flesh, resulting in their rejection and crucifixion of the nationʼs Messiah, something which Moses had also foretold.

And exactly the same problem which existed in Israel 2,000 years ago exists in Christendom today. The letter of the Word is generally known, but the spirit of this same Word is, for the most part, unknown. Resultingly, conditions which prevail in Christendom near the end of the present dispensation are identical to conditions which prevailed in Israel near the end of the preceding dispensation. Christians possessing an improper understanding of earlier revelation simply cannot possess a proper understanding of later revelation.

Christians possessing an improper understanding of earlier revelation (beginning with Moses) simply cannot possess a proper understanding of later revelation (that which draws from and is built upon Moses). They can’t even possess a proper and correct understanding of Christ Himself, for, again, He is the Word made flesh, a Word which they do not understand.

The “letter” has to do with the exact wording of the text; and the “spirit” has to do with the way in which God has structured His Word, requiring the Holy Spirit to open up and reveal that which is spiritual (John 16:12-15). The “words of the Lord” are not only pure words (Psalm 12:6), but God has magnified His Word and His Name above all things (Psalm 138:2 NIV); and the Old Testament Scriptures, particularly the writings of Moses, were structured in a highly typical manner — forming word pictures — which deal with all the various facets of the person and work of Christ (cf. Romans 5:14; 1 Corinthians 10:6, 11).

And any correct study of Christ from the Scriptures must begin with these word pictures which God has set forth in the Old Testament.

Bible One - Arlen Chitwood's Had Ye Believed Moses, Foreword

Back Cover

As the Church nears the end of the present dispensation, the damaging work produced by the leaven placed in the three measures of meal very early in the dispensation (Matthew 13:33) has resulted in the prophesied Laodicean state of the Church (Revelation 3:14-21). This, in turn, has resulted in a generation of Christians who know not Moses (cf. Exodus 1:8).

The foundational material, the basics, for every biblical doctrine can be found in the writings of Moses, more specifically in the book of Genesis. And when earlier revelation is not known or understood, an individual lacks the proper foundation to correctly understand later revelation. Such an individual finds himself in a similar position to that seen among the Jewish people in Israel at Christ’s first coming.

Jesus speaking to the Jewish people at this time said,

For if you believed Moses, you would believe Me; for he wrote about Me.
But if you do not believe his writings, how will you believe My words? (John 5:46-47).

Moses not only wrote about Christ, but the things that he wrote were about and perfectly in line with the things that Christ was proclaiming to the Jewish people. Or, to turn that around, the things that Christ was proclaiming to the Jewish people were about and perfectly in line with that which Moses had previously written.

That seen in the writings of Moses and that seen in the New Testament (the Gospels, the book of Acts, the Epistles, and the book of Revelation) deal with exactly the same thing. The foundational material is to be found in the writings of Moses, and the New Testament writers simply wrote about the same thing that Moses had previously written about, building upon previously revealed foundational material.

Thus, to properly understand either section of Scripture — Moses or the New Testament — one must be studied in the light of the other, comparing Scripture with Scripture.

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Bible One – Arlen Chitwood’s Had Ye Believed Moses

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Cremation
What does the Bible say about cremation? Is it wrong to cremate a person's body?"
By Got Questions

The Bible does not give any specific teaching about cremation. There are occurrences in the Old Testament of people being burned to death (1 Kings 16:18; 2 Kings 21:6) and of human bones being burned (2 Kings 23:16-20), but these are not examples of cremation. It is interesting to note that in 2 Kings 23:16-20, burning human bones on an altar desecrated the altar. At the same time, the Old Testament law nowhere commands that a deceased human body not be burned, nor does it attach any curse or judgment on someone who is cremated.

Cremation was practiced in biblical times, but it was not commonly practiced by the Israelites or by New Testament believers. In the cultures of Bible times, burial in a tomb, cave, or in the ground was the common way to dispose of a human body (Genesis 23:19; 35:4; 2 Chronicles 16:14; Matthew 27:60-66). While burial was the common practice, the Bible nowhere commands burial as the only allowed method of disposing of a body.

Is cremation something a Christian can consider? Again, there is no explicit scriptural command against cremation. Some believers object to the practice of cremation on the basis it does not recognize that one day God will resurrect our bodies and re-unite them with our soul/spirit (1 Corinthians 15:35-58; 1 Thessalonians 4:16). However, the fact that a body has been cremated does not make it any more difficult for God to resurrect that body. The bodies of Christians who died a thousand years ago have, by now, completely turned into dust. This will in no way prevent God from being able to resurrect their bodies. He created them in the first place; He will have no difficulty re-creating them. Cremation does nothing but “expedite” the process of turning a body into dust. God is equally able to raise a person’s remains that have been cremated as He is the remains of a person who was not cremated. The question of burial or cremation is within the realm of Christian freedom. A person or a family considering this issue should pray for wisdom (James 1:5) and follow the conviction that results.

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One can easily see the problems involved by the erroneously promulgated thoughts so prevalent today that saved man is destined to spend eternity in heaven with God. Such a teaching, not being even remotely biblical, could have a very damaging effect on one’s present Christian life as it is viewed in relation to the future.

Moses and John BOOK
A Study About Parallels Between the Five Books of Moses and the Five Books of John
By Arlen Chitwood of Lamp Broadcast

BOOK COVER/FOREWORD

Ch. 1 Genesis and John

Ch. 2 Exodus and Revelation

Ch. 3 Leviticus and 1 John

Ch. 4 Numbers and 2 John

Ch. 5 Deuteronomy and 3 John

BOOK COVER

Scripture deals with man centrally in relation to regality, the earth, and 7,000 years of time. This was all set forth in the opening thirty-four verses of Scripture (Genesis 1:1-2:3), forming a foundation upon which the whole of subsequent Scripture rests.

Scripture deals sparingly with that which occurred prior to and/or following these 7,000 years. Events occurring during time in these two realms are dealt with in Scripture, but only to an extent that will allow man to tie the whole of the matter together (i.e., allow man to understand the reason for his existence, the reason for these 7,000 years, and that which will occur after these seven millenniums have run their course.)

Scripture also deals sparingly with fallen man relative to eternal salvation, though because of man’s fall in Genesis chapter three (Genesis 3), this is where matters must begin (as previously seen in Genesis 1:2-5). Scripture, in the main, deals with man after He has passed “from death to life,” i.e., after he has been eternally saved. And Scripture, dealing with man in this respect, as previously stated, deals with him relative to regality and the government of the earth — a position and domain that man was created in the beginning to occupy, one which he will one day occupy, during the seventh and last of the seven millenniums.

This is the message that one should hear from the pulpit of any church in the land Sunday after Sunday, though, because of the working of the leaven throughout the dispensation (Matthew 13:33; cf. Revelation 3:14-21), this is the message that one almost never hears in any church in any land on any Sunday.

This was Moses’ message throughout the five books beginning Scripture. And, some 1,500 years later, this was John’s message — written in a parallel fashion to that which Moses had previously written — in the five books that the Spirit moved him to write.

As well, this is at the center of the subject matter seen in that which any other writer of Scripture penned, though not in the same parallel fashion seen in Moses’ and John’s writings.

FOREWORD

Some form of the following statement is what one invariably hears in almost any so-called fundamental church of the land, or in books dealing with salvation written by men associated with these churches, or from like-minded Christian groups or organizations.

“Believe on the Lord Jesus Christ, put your faith, your trust in Him, allowing you to pass ‘from death to life’ — be saved — and one day spend eternity in Heaven with God and His Son rather than spending eternity in Hell with Satan and his angels.”

It all sounds very good to many Christians, and there are usually a lot of “amens” with these type of statements. The problem is that these type of statements are partly right, partly wrong, and very misleading.

The preceding statement is correct with respect to there being only one way to be saved — believing on the Lord Jesus Christ (Acts 16:30-31) — and it is correct with respect to the eternal destiny of any and all who do not believe on the Lord Jesus Christ, though Scripture calls this place “the lake of fire,” not Hell (John 3:18; Acts 4:12; Revelation 20:11-15).

The statement is incorrect and very misleading with respect to where the saved are going to spend eternity. The thought that saved man will spend eternity in heaven with God and with His Son is not only completely out of line with anything taught in Scripture but such a teaching serves to obscure and do away with that which Scripture actually does teach about saved man’s future destiny. And this false ideology is so ingrained within man’s way of thinking that one often hears it from individuals who, in reality, know better.

Man’s creation in the beginning had to do with regality. Man’s creation had to do with his ruling the earth in the stead of Satan and his angels (the incumbent powers and authorities), a rule to occur during that time foreshadowed by the seventh day (Genesis 1:26-28; 2:1-3).

Man’s fall had to do with Satan bringing about man's disqualification to occupy the throne, allowing the incumbent rulers to continue occupying the throne (Genesis 3:1ff).

And, by and through any sound method of biblical interpretation, God effecting man’s salvation could only have to do with man ultimately being brought back into a position where he could one day realize the purpose for his creation in the beginning, which has to do with ruling the earth during a seventh millennium in the stead of Satan and his angels (Genesis 3:21ff).

And by and through the manner in which God had previously established matters during 6,000 years of redemptive work (foreshadowed by the six days of restorative work involving a ruined creation in Genesis 1:2-25 [2b], this rule for Christians will be as co-heirs with God’s Son.

(For a more complete picture of the matter, refer to the author’s book, God’s Firstborn Sons BOOK in this site.)

Then, beyond the 7,000 years (which had been foreshadowed in Genesis 1:1-2:3 by the complete picture of Creation, Ruin, and Restoration throughout six days, followed by Rest on the seventh day), one finds a new heavens and a new earth. God, His Son, and redeemed man will dwell on this new earth; and God’s continued universal rule will emanate, not from heaven as we know it today, but from the new earth. “The throne of God and of the Lamb” will rest on the new earth, and God with His Son will rule from this throne, with redeemed man exercising regality from this throne as well (Revelation 21; 22).

During the Millennium, man’s rule will have to do with the earth; but during the succeeding eternal ages, man’s rule will evidently have to do with the universe itself.

Thus one can easily see the problems involved by the erroneously promulgated thoughts so prevalent today that saved man is destined to spend eternity in heaven with God. Such a teaching, not being even remotely biblical, could have a very damaging effect on one’s present Christian life as it is viewed in relation to the future.

The truth of the matter is set forth at the beginning of Scripture, in the five books of Moses; and this is equally what the five parallel books of John are about. And, as well, this is what any other part of Scripture can only be about, for all subsequent Scripture must be completely in line with the way matters are set forth at the beginning, in line with that which is revealed by and through Moses.

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Chapter 1

Genesis and John

When studying the Scriptures — whether the Old Testament or the New Testament — one is studying about Jesus the Christ, whom God has “appointed heir of all things” (Luke 24:25-27; Hebrews 1:2). There is nothing in the New Testament that is not seen after some fashion in the Old. The New Testament is simply a revealing, an unveiling, of God’s Son, as previously introduced in the Old Testament Scriptures.

“Jesus” is the Word made “flesh,” referring, in an inseparable sense, to both the Old Testament Scriptures and to God becoming “flesh” in the person of His Son. “Jesus” is not only God manifested in the flesh but the Old Testament Scriptures manifested in the flesh as well.

There is “the written Word,” inseparably identified with “God,” and there is this same Word manifested in the form of “flesh,” with life and inseparability seen throughout.

In the beginning was the Word, and the Word was with God, and the Word was God.

He was in the beginning with God. . . .

And the Word became flesh, and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth. (John 1:1-2, 14).

One Person, One Goal

Thus, when “studying Scripture,” one is simply studying about God’s Son. And note that the Word became “flesh” after all of the Old Testament had been penned but before a single word of the New Testament had been penned. In this respect, one would have to conclude that there is nothing in the New that is not seen after some fashion in the Old, else God’s Son — the Word becoming “flesh” — would have been incomplete at the time of His incarnation.

Then, in John 1:14, the Word becoming “flesh” is seen in connection with two things:

1) Christ’s Glory.

2) Christ’s Sonship, God’s Firstborn (“sonship” implies rulership, and it is firstborn sons who rule in the human realm).

And everything from this point forward is regal. Everything has to do with God’s Son, God’s Firstborn, who has been “appointed heir of all things.” And everything moves toward that day when God’s Son will come forth in all His Glory and realize this inheritance.

The Old Testament opens this way, providing the complete story in the opening book. And the New Testament opens exactly the same way, providing commentary on the manner in which the Old Testament opens, providing the complete story, after another fashion, in one book as well.

Scripture begins in Genesis with, “In the beginning . . . [lit., ‘In beginning…’],” and the New Testament begins exactly the same way, though a problem exists because of the manner in which man has arranged the four gospels beginning the New Testament.

The gospel of John is the only gospel that begins the same way Genesis begins, “In the beginning . . . [lit., ‘In beginning…’],” along with the fact that both Genesis and John parallel one another completely, from beginning to end.

Thus, if the gospel of John occupied its proper place in the arrangement of books in the New Testament, both books, Genesis and John, would not only introduce each Testament exactly the same way but both of these books would relate the complete story of each Testament — the complete story of Scripture as a whole — at the beginning of each Testament.

(The gospel of John, over the years, has been the one gospel among the four which has provided problems for those arranging the order of the four gospels introducing the New Testament. New Testaments have been printed in the past with John occupying different places among the four, even placed at the beginning of the four gospels.

However, the gospel of John is presently in the wrong place in relation to the other three [placed after the other three rather than at the beginning]. And this, along with Christians not understanding the structure of both Genesis and John — paralleling one another, introducing each Testament, and relating the complete story of Scripture — can only be responsible, in no small part, for an existing biblical ignorance among Christians concerning the central message of Scripture.

And a purported late date for the writing of the gospel of John [usually seen as about 90 A.D.] has not helped matters in the preceding respect. The gospel of John, of necessity, by its own internal evidence, had to be written much earlier. Since the gospel was directed to the Jewish people during the re-offer of the kingdom of the heavens to Israel [evident by the signs (cf. 1 Corinthians 1:22) in conjunction with that which is stated in John 20:30-31 concerning the purpose for these signs], it could not possibly have been written after about 62 A.D. [when this re-offer closed] and may have been written as early as about 45 A.D. [an early date accepted by a number of scholars on the basis of late manuscript evidence].

In fact, because of the place that the gospel of John occupies in relation to the other three gospels [paralleling the place that Genesis occupies in relation to the other four books of Moses], it is very likely that John was written first, before the other three.

[For additional information on the preceding, refer to the author’s book, , Signs in John’s Gospel.pdf particularly Chapters 1 and 18, “Purpose for John’s Gospel” and “These Are Written, That…”]

Also, note that placing the gospel of John at the beginning of the New Testament would allow the gospel of Luke to be followed by the book of Acts. And these two books belong together [both written by Luke] as much as John belongs at the beginning of the gospels.

Luke ends his gospel by relating things about Christ’s ascension; and he continues this in Acts, with added detail. The only other gospel mentioning this is Mark, apart from detail such as Luke provides.

The four gospel writers present the offer of the kingdom of the heavens to Israel. Acts, forming a continuation and as somewhat of a fifth gospel, presents the re-offer of the kingdom to Israel.

Then, with the New Testament structured in this manner, a Pentateuch is seen beginning both Testaments.)

Comparing Genesis and John

Genesis, in the opening two chapters, begins with:

1) A creation at a beginning point (Genesis 1:1).

2) A subsequent ruin of the creation (Genesis 1:2a).

3) A restoration of the ruined creation (material creation), by and through divine intervention, over six days of time (Genesis 1:2-25 [2b]).

4) Man created on the sixth day, following all of God’s restorative work, for a revealed purpose having to do with the seventh day (Genesis 1:26-31).

5) God resting on the seventh day, following all of His work (Genesis 2:1-3).

John, in the opening two chapters, begins with:

1) A creation at a beginning point (John 1:1-3).

2) A subsequent ruin of the creation (John 1:4-5).

3) A restoration of the ruined creation (ruined man), through divine intervention, over six days of time (John 1:6-2:1 [John 1:29, 35, 43; 2:1]).

4) Man seen as redeemed at the end of six days, following all of God’s restorative work, for a revealed purpose having to do with the seventh day (John 2:2-11).

5) God resting on the seventh day, following all of His work (John 2:2-11).

In Genesis, the restoration is that of the material creation, foreshadowing the restoration of man even before his creation and fall.

In John, the restoration is that of ruined man, foreshadowed in the Genesis account.

In both, the purpose is the same — placing restored man (redeemed man) on a restored earth (a redeemed earth), in a regal position, on the seventh day.

And this septenary, foundational overview, seen in the opening two chapters of each book, relates the complete story of Scripture. Each of the six days of God’s restorative work, foreshadowed in either account (Genesis or John), has to do with days of 1,000 years each (cf. 2 Peter 1:15-18; 3:3-8). That is to say, God is presently working six days, 6,000 years, to bring about the restoration of both man and the material creation. Then, at the conclusion of His work, man will be in a position to realize the purpose for his creation in the beginning. Man will be in a position to rule a restored earth with the second Man, the last Adam, during the seventh day, during the seventh 1,000-year day.

The preceding is the parallel manner in which both books begin; and from this point in both books, the parallel continues.

Genesis is built around numerous types, and John is built around eight signs.

The types in Genesis have to do centrally with Abraham and his seed through Isaac, Jacob, and Jacob’s progeny through his twelve sons — the nation of Israel. And all of these types provide different facets of God’s present restorative work, ending at the same place as His past restorative work, on the seventh day, the seventh 1,000-year period.

The signs in John have to do with and are directed to the seed of Abraham through Isaac, Jacob, and Jacob’s progeny through his twelve sons — the nation of Israel. And all of these signs, exactly as the types in Genesis, provide different facets of God’s present restorative work, ending at the same place as His past restorative work, on the seventh day, the seventh 1,000-year period.

(Scripture was established in this type of structure at the beginning of each Testament. And, within this structure, the relationship of John to Genesis is typical of the relationship of the whole of the New Testament to the whole of the Old Testament. The New Testament, by and through various means [signs, parables, metaphors, other means] simply provides commentary, opening up that which is previously seen after some fashion in the Old Testament [types, metaphors, the Prophets, etc.].)

The whole of Scripture is about Jesus the Christ. And the whole of Scripture moves toward a seventh day, a seventh 1,000-year period, when God’s firstborn Son, God’s Christ, will come into possession of His inheritance, and, with Israel [presently God’s firstborn son (Exodus 4:22-23)] and the Church [to be revealed as God’s firstborn son in that coming day, following the adoption (Romans 8:14-23; Hebrews 12:22-23)] will realize that which is seen in the opening chapter of Genesis at the time of man’s creation:

. . . let them have dominion [Hebrews radah, ‘rule’; ‘…let them rule’]. (Genesis 1:26, 28)

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Chapter 2

Exodus and Revelation

As events in Genesis and the gospel of John parallel one another (ref. the author’s, “Genesis and John!” in this site), events in Exodus and John’s book of Revelation parallel one another as well. In this respect, “Exodus” could be called the Apocalypse of the Old Testament.

The complete book of Exodus (minus chapter two [an aside in the book], relating Moses’ birth and the first eighty years of his life) parallels events that begin in Revelation chapter six and continue into the first part of chapter twenty. However, as will be shown, each book provides an abundance of detailed information not seen in the other book.

The Assyrian, Past and Future

Exodus begins, from a typical standpoint, where Revelation chapter six begins — with Israel in the Tribulation, subjected to an Assyrian ruler.

In the historical setting in Exodus, the Assyrians had previously conquered Egypt and were ruling the nation at this time (cf. Exodus 1:8; Isaiah 52:4; Acts 7:17-18). Thus, the Assyrians, not the Egyptians, were the ones ultimately persecuting and seeking to destroy the Jewish people (Exodus 1:10ff).

Then, the coming world ruler in the book of Revelation is referred to a number of times in the Old Testament as “an Assyrian,” in complete keeping with the type in Exodus (Isaiah 10:5; 14:25; 23:13; 30:31; 31:8; Hosea 11:5; Micah 5:5- 6).

And there is a reason why this man is referred to as “an Assyrian” in this manner. According to Daniel’s prophecy, he will arise out of the territory covered by the northern part of Alexander the Great’s kingdom, which was Assyria (as the kingdom was divided among his four generals following Alexander the Great’s death).

Territory covered during modern times by this division of the kingdom would include parts of northern Iraq, Syria, Iran, and Turkey). This man will arise out of this part of the world, conquer three kings (the rulers over the other three parts of Alexander the Great’s kingdom following his death), and then rule the world through a ten-kingdom Middle East confederacy of nations.

(Reference to the preceding is seen in Daniel 7:23-25; 8:8-14, 21-25; 11:3, 4, 21-45 [cf. Psalm 83:1ff; Revelation 13:1ff; 17:8ff]. The future Assyrian, coming out of the northern division of this kingdom, must control the complete kingdom — not just the northern division — in order to become the world ruler seen in the fourth part of Daniel’s image [Daniel 2] or the fourth great beast [Daniel 7].

Thus, of necessity, he must conquer the other three parts of the kingdom, taking control of the complete empire that had existed under Alexander the Great. This is the only way that he can become world ruler. He must control the complete Babylonian kingdom depicted by the third part of the great image and the third great beast.

[In that coming day, when this is fulfilled, these three kings will be seen as still present, for the entire first three parts of the image will be seen as still existing (these three parts of the image have to do with a Babylonian kingdom that has never been destroyed, only conquered). The whole of that depicted by the image (all four parts) is seen living, in a composite respect, at the time of its destruction (cf. Daniel 2:34-35, 44-45; 7:11-12).

Thus this man can conquer the remaining three parts of Alexander the Great’s kingdom, for, as part of the complete image, they can only be seen as still present when he appears on the scene.]

The preceding is one of numerous reasons why Rome can’t be seen having any part in the matter in either history or prophecy. In relation to that which is revealed by the great image and great beasts, the future kingdom of Antichrist [the future Assyrian’s kingdom] emanates from, not a prior Roman kingdom, but Alexander the Great’s Babylonian kingdom.

This future Assyrian’s kingdom begins at and continues from this point in the sequence covered by the great image and the great beasts, becoming the fourth and final part of the great image [the “legs of iron” and the “feet part of iron and part of clay”], the fourth and final great beast [the “dreadful and terrible” beast].

For additional information on the preceding, refer to the author’s book, The Time of the End, Chapter 24 [“The Beast — In the Book of Daniel”] in this site.)

Structure of the Two Books

Though each book covers the complete panorama of events occurring during the same time that is seen in the other book, each book covers these events in a different manner, with numerous events seen in one book being either more complete or less complete than in the other book. And, in this same respect, some events seen in one book are not seen at all in the other book.

Thus, additions to a developing word picture from one book can be derived from the other book, forming a more complete picture.

(None of the sixty-six books in Scripture can be overlooked with respect to providing information of a similar nature to the preceding, with everything moving toward that coming seventh day, the Messianic Era. Each book will provide some data not seen in any of the other books. And only when all of the revelation in the different books is seen together and understood after the manner in which God structured the material can the complete picture be seen, exactly as God has revealed it and desires man to see it.)

That which is seen in both Exodus 1 ff and Revelation 6 ff begins at the same place — the Israelites subjected to an Assyrian ruler. In the type, this subjugation has to do with the Israelites in “Egypt”; in the antitype, this subjugation has to do with the Israelites in that which “Egypt” typifies, the world.

The latter-day Assyrian in the book of Revelation will rule a worldwide kingdom. He is seen aspiring to this position when the first seal of the seven-sealed scroll is broken in the opening two verses of chapter six (Revelation 6:1-2), and he is seen coming into this position when the second seal is broken in the next two verses (Revelation 6:3-4). And at this time he will turn upon and seek to destroy the Jewish people from off the face of the earth.

(For additional information on the preceding, refer to the author’s book, The Time of the End, Chapters 10, 11, in this site.)

This section in the book of Revelation 6:1ff, after beginning at the same point as the book of Exodus 1:8ff, provides detailed information about Israel and the nations during the Tribulation (something that is dealt with in both books with respect to Israel being brought to the place of repentance by and through persecution at the hands of the nations).

In Exodus though, as is previously seen, this is dealt with very sparingly compared to Revelation. Rather, Exodus, in its type-antitype structure, in the latter part of Exodus 3, moves all the way to events that will occur in connection with Israel and the nations at the end of the Tribulation, after Israel has been brought to the place of repentance.

These events will occur in connection with and following Christ’s return, as they occurred in connection with and following Moses’ return in Exodus. As well, in the type, they occurred preceding the establishment of the theocracy (the kingdom) in the camp of Israel; and in the antitype they will occur, they must occur, preceding the restoration of the kingdom to Israel.

It must also be understood that the book of Revelation, rather than being written in chronological order, is structured like much of the rest of Scripture. A complete panorama of events is often given, followed by commentary. Scripture begins this way in Genesis, and it ends this way in Revelation.

In the preceding respect, Christ’s return at the end of the Tribulation is seen three different places in that section covering the Tribulation and the time immediately following (Revelation 6:14-17; 14:14-20; 19:11-21).

(For more information on the preceding structure of Revelation, refer to the author’s pamphlet, “The Son of Man Coming in His Kingdom,” Part 4, in this site.)

Moses’ Return, Christ’s Return

When Moses returned, Aaron met and accompanied him when he appeared with signs before Israel’s religious leaders. And this time, unlike before, he was accepted (cf. Exodus 2:11-14; 4:29-31).

Then Aaron accompanied Moses when he appeared in the Assyrian Pharaoh’s presence with the message that God had commanded he deliver (Exodus 5:1ff):

. . . Thus says the LORD: “Israel is My son, My firstborn. So I say to you, let My son go that he may serve Me. But if you refuse to let him go, indeed I will kill your son, your firstborn.” (Exodus 4:22-23).

When Christ returns, He will be accompanied by both Moses and Elijah (Matthew 16:28-17:5; reference the author’s, “The Son of Man Coming in His Kingdom” in this site). Both men will evidently be very instrumental in events with Christ, having to do with Israel and the nations at the time Christ returns (as both will have had to do with events pertaining to Israel during the previous first half of the Tribulation [Revelation 11:3-12; cf. Zechariah 4:1-14]).

Elijah’s prophesied ministry to Israel (Malachi 3:1-3; 4:5-6) — having to do with that which is seen over 2,800 years ago on Mt. Carmel (1 Kings 18:39), bringing about belief on the part of the entire nation in that which was previously recorded by the prophets — can occur only at a time following Christ’s return (for belief of a nature that Elijah will once again effect in the whole camp of Israel is not seen occurring in Scripture until this time).

Then Moses, very likely, will accompany Christ into the Assyrian ruler’s presence to announce exactly the same thing that he and Aaron announced to the Assyrian Pharaoh in their day. And when the future Assyrian refuses to heed this statement and warning, God will possibly use Moses to execute judgments upon the Assyrian’s kingdom, exactly as He did in history (Exodus 5:1ff).

The end result of the matter can only be belief on Israel’s part through Elijah’s ministry and a further decimation of and an ultimate end to the Assyrian’s kingdom, occurring possibly through Moses’ ministry.

Once Israel and the nations are respectively brought to these two places, that which is foreshadowed in the first of the seven Jewish festivals in Leviticus 23:1ff (the Passover) can occur, with that which is foreshadowed in the remaining six festivals subsequently occurring (Exodus 12:1ff; reference the author’s pamphlet, “The Seven Jewish Festivals,” in this site).

The fulfillment of that which is foreshadowed in this first festival will bring about two things:

1) The salvation of the entire Jewish nation when they appropriate (through belief) the blood of the Paschal Lamb that they slew 2,000 years ago.

2) An ultimate end to the Assyrian’s kingdom, seen in the national death of the firstborn in relation to Satan’s governmental rule through the nations.

In one respect, this is where the transfer of power actually occurs — Satan’s firstborn slain on the one hand, with the rebirth of a nation relative to God’s firstborn on the other hand.

Then that which awaits God’s firstborn is a removal from a worldwide dispersion, as occurred in a removal from Egypt in the type.

And that which awaits Satan’s firstborn is complete destruction, as seen in the destruction of the Assyrian Pharaoh’s armed forces in the Red Sea in the type (cf. Exodus 14:13-31; Revelation 19:17-21).

Beyond that, in the type, there was the giving of the Law (the old covenant), which was the instructions pertaining to the tabernacle and its worship and the establishment of the theocracy (upon completion of the tabernacle, with the Glory indwelling the Holy of Holies), all occurring at Sinai (Exodus 20-40).

And beyond that, in the antitype, there will be a new covenant made with Israel, along with a restoration of the theocracy — a restoration of the Glory in a temple that Messiah Himself will build (Jeremiah 31:31-33; Ezekiel 37:26; 40:1ff; Zechariah 6:11-13).

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Chapter 3

Leviticus and 1 John

That which is revealed by and through Moses in the five books that he wrote in the Old Testament parallels that which is revealed by and through John in the five books that he wrote in the New Testament. This parallel is seen in Genesis and John, Exodus and Revelation, Leviticus and 1 John, Numbers and 2 John, and Deuteronomy and 3 John.

The book of Leviticus logically divides itself into two parts; and 1 John, dividing itself into two parts after the same fashion, is structured in exactly the same way.

Essentially, the first sixteen chapters of Leviticus have to do with the way sinful man is to approach a sinless God. And the remainder of the book (Leviticus 17-27) has to do with the way man is to then govern his life before a holy God.

In like manner, the opening part of 1 John (1 John 1-2a) parallels the first sixteen chapters of Leviticus — having to do with the way sinful man is to approach a sinless God. And the remainder of 1 John (1 John 2-5 [2b]) parallels the latter part of Leviticus (Leviticus 17-27) — having to do with the way man is to then govern his life before a holy God.

A Sacrificial System, Offerings

The opening fifteen chapters of Leviticus reveal a number of different offerings. Each offering was for a different type of sin. Then, concluding this section in Leviticus, Leviticus 16 deals with sacrificial offerings that are all-encompassing, having to do with all sins committed by both the priests and the people.

These offerings occurred on the “Day of Atonement,” later revealed as the sixth of the seven Jewish festivals to be kept annually by the Jewish people (Leviticus 23).

(These seven festivals, like the regular weekly Sabbath, could be looked upon as signs [Exodus 31:17; the festivals themselves were Sabbath days], foreshadowing that which awaited the Jewish people.

The weekly Sabbath in Exodus 31:13-17 refers back to Exodus 20:8-11, which draws from the opening thirty four verses of Genesis. Every time Israel kept the Sabbath, the Jewish people were to understand and keep the thought ever before them that God, exactly as He did in the original pattern set forth in Genesis 1:1-2:3, was going to work six days [6.000 years] restoring ruined man and then rest the seventh day [1,000 years, the Messianic Era].

The seven festivals [seven inseparably related Sabbath days in Israel], on the other hand, form the prophetic calendar of Israel. They detail, in successive order, that which the nation will experience in the latter days — beginning with the yet future conversion of the nation after Messiah returns, then ending by showing the nation at rest in the seventh millennial day. And every year, as the Israelites kept each of these festivals, they were to understand and reflect on that to which they pointed, keeping these thoughts ever before them not only throughout the year but throughout all time.

[To place these seven festivals in a proper perspective, refer to the author’s pamphlets, “Exodus and Revelation” and in this site “The Seven Jewish Festivals”].)

On the day of Atonement, the high priest in Israel took a bullock, two goats, and two rams. The high priest first sacrificed the bullock for himself and the other priests, with the blood sprinkled upon and before the mercy seat seven times.

One goat (chosen by lot) was then sacrificed for the sins of the people, with the blood again sprinkled upon and before the mercy seat seven times.

Then the high priest took and placed his hands upon the head of the live goat, confessing the sins of all Israel. The live goat was then entrusted to a man who took it to a place in the wilderness, leaving it there, with the goat never to return to the camp of Israel.

The two rams were then offered as burnt offerings, one for the priests and the other for the people.

(One thing must be kept in mind concerning all of the offerings, with their sacrifices, seen in the first sixteen chapters of Leviticus. Everything connected with these offerings had to do with a saved people, a people who had already applied the blood of slain paschal lambs. And, by so doing, they had exercised faith, believing and doing exactly what God had previously told them to do.)

Then, following the first sixteen chapters of Leviticus, following these offerings — providing cleansing for the people of God — the remaining eleven chapters of the book (Leviticus 17-27) relate how a cleansed people were to walk before a holy God.

The Parallel Seen in 1 John

That which is seen in the opening chapter of 1 John, extending into the opening two verses of the second chapter have to do with a layout of the tabernacle — patterned after an existing tabernacle in heaven — with the blood of Christ on the mercy seat in the Holy of Holies of the heavenly tabernacle. And the offering of Christ in the respect seen in 1 John, exactly as in any of the Levitical offerings, had/has to do with the sins of the saved, not the unsaved.

In this respect, Christ’s blood on the mercy seat in the heavenly tabernacle — as seen in the blood of a slain bullock and slain goat on the Day of Atonement in Leviticus 16 — has to do with the sins of the saved, not the unsaved.

(Christ died and shed His blood at Calvary for the unsaved. This has its parallel in activities on the first of the seven Jewish festivals, the Passover. Christ, exactly as a paschal lamb slain at the tabernacle or later the temple was crucified at a place north of the altar, “before the Lord” [cf. Leviticus 1:11; Job 26:7; Psalm 75:6-7].

But anything beyond the preceding, whether in the Mosaic Economy past or within Christendom today [the high priest in the camp of Israel placing blood on the mercy seat, or Christ, in the antitype, placing His own blood on the mercy seat], relates to the saved, not to the unsaved.

The work of the high priest in the camp of Israel had to do with activity of a people who were already saved, of a people who had already availed themselves of the blood of paschal lambs, allowing them to walk in a well-pleasing manner before a holy God.

And it is exactly the same today. Christ’s work as High Priest in the heavenly sanctuary, on the basis of His own blood on the mercy seat, has to do with Christians alone. Exactly as seen in the sacrificial system in the camp of Israel in Leviticus 1-16, Christ’s present work in the sanctuary has to do with the cleansing of a people who are already saved, allowing them to walk in a well-pleasing manner before a holy God.)

Note how this is all laid out in the opening verses of 1 John.

After two introductory verses, “fellowship” (the translation of koinonia from the Greek text, which means “like-minded”) is brought into the picture. John made it known that he was writing this epistle to provide the necessary information that would allow his readers to have fellowship with him, though not with him personally per se.

John stated that his fellowship was “with the Father, and with His Son Jesus Christ” (1 John 1:3). John knew enough about what God had said concerning matters that he could be like-minded with God and with His Son about these things (i.e., have fellowship with the Father and with His Son). And John was making God’s Word known to his readers so that they could do exactly the same thing he was doing (be like-minded, have fellowship, with the Father and with His Son).

(In the preceding respect, note the importance of knowing the Word of God. It would be impossible for anyone to be like-minded with God and with His Son if they did not know the mind of God, found in His Word alone.)

This is the way 1 John begins, so that the people’s “joy may be full” (1 John 1:4).

Then John immediately deals with Christ’s ministry in the heavenly sanctuary, in order that a cleansed people could have fellowship with a holy God (1 John 1:5-2:2). The picture, drawn from the tabernacle, has to do with Light, which can be found only in the Holy Place, foreshadowed by the seven-leafed golden candlestick.

And for a Christian to have access to the Holy Place, where the Light exists, he has to do that which is seen by stopping at the brazen laver in the courtyard and washing his hands and feet (1 John 1:5-7; cf. John 13:5-11).

(Note that the Christian has already moved beyond that which is seen by and through a sacrifice occurring at the brazen altar at the entrance into the courtyard. That is, he has already applied the blood of the Paschal Lamb, who died and shed His blood.

Now he finds himself at the brazen laver, which he cannot bypass if he would move on into the Holy Place, walk in the Light, and have fellowship with the One in the Holy of Holies through the rent veil. He MUST do that which is seen by and through stopping at the laver and washing his hands and feet.

Note Christ’s exact words to Peter concerning this matter in John 13:8b:

If I do not wash you, you have no part with Me. [contextually, an inheritance in the kingdom was in view; and the cleansing being offered was absolutely necessary if the disciples were to have a part with Him in the kingdom].)

And through that which is symbolized by washings at the laver, the person is carrying out that which is seen in 1 John 1:8-10 — confession of his sins (i.e., saying the same thing God says about sin [“confess” is a translation of homologeo in the Greek text, “to say the same thing”] — with Christ then cleansing the person on the basis of His shed blood on the mercy seat (1 John 2:1-2 [hilasmos, the Greek word translated “propitiation” references Christ’s work after this fashion]).

That’s the manner in which the Spirit moved John to open his first epistle, exactly as He moved Moses to open his third book some 1,500 years earlier. And both books then continue after the same fashion from that point — the walk of a cleansed people before a holy God, having fellowship with God and with His Son.

A Holy Walk in 1 John

A holy walk in 1 John is seen in the same place that it was previously seen in Leviticus — following the sacrificial offerings and work of the high priest in Leviticus and following the sacrificial offering and work of the High Priest in 1 John.

A form of the expression, “born of God,” is used ten times in 1 John (1 John 2:29; 3:9 [twice]; 1 John 4:7; 5:1 [three times], 1 John 5:4, 18 [twice]). And the expression cannot possibly have anything to do with the unsaved in any one of its ten usages in the epistle (ref. the author’s book, Brought Forth from Above BOOK in this site).

The expression has to do with that which is experienced by saved individuals, those having fellowship with the Father and with His Son by and through a knowledge of the Word and by and through availing themselves of the present high priestly work of the Son in the sanctuary. Attempting to relate these expressions in 1 John to the unsaved is not only contextually wrong but destructive relative to the overall message of the book.

A person being brought forth from above cannot sin, for sin cannot originate from above (1 John 3:6, 9; 5:18). But the same person in a body of flesh cannot continuously remain in the position of being brought forth from above. That’s the reason for 1 John 1:5-2:2 in the same book, referencing Christ’s present work in the heavenly sanctuary.

(Don’t be misled by attempts to translate “commit” [KJV] in 1 John 3:9 as “practice” [based on a contextual misuse of a Greek verb tense]. That’s not what’s in view at all. Aside from that, Christians, because of the old sin nature [1 John 1:8], can and do practice sin.

Translating and understanding “commit” as “practice” in 1 John 3:9 results from misunderstanding “born of God” in the same verse, attempting to make the expression relate to an unsaved person being saved. Then, seeking to harmonize this verse with 1 John 1:8-9, the mistake is not only compounded but that which is actually being dealt with in the verse — and, in reality, the book as a whole — is done away with.)

The Christian is to abide in Christ, “that when He appears, we may have confidence [i.e., possess boldness concerning that which is in view, the things connected with His appearance] and not be ashamed before Him at His coming” (1 John 2:28).

God, Israel, and the theocracy were in view in Leviticus. Christ, Christians, and the theocracy are in view in 1 John.

One book presents the same message as the other book, with two peoples of God in view — Israel in Leviticus and the Church in 1 John. And everything moves toward that coming seventh day, the Messianic Era.

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Chapter 4

Numbers and 2 John

Both 2 and 3 John are short, one-chapter books (thirteen and fourteen verses respectively); and the parallel with Numbers and Deuteronomy seen in these two books has to do more with the central messages of the books rather than with the books as a whole, as seen in the first three parallels.

From Sinai to Kadesh-Barnea

The book of Numbers takes up where the books of Exodus and Leviticus left off.

At the end of Exodus, the nation of Israel under Moses was in possession of the Magna Charta for the kingdom (the Law — the rules and regulations governing the people of God in the theocracy). And with the establishment of the priesthood, the completion of the tabernacle, and the Glory subsequently covering and filling the tabernacle, a theocracy came into existence at the base of Mt. Sinai one year after the Exodus from Egypt (cf. Exodus 28:1ff; 40:1ff; Leviticus 8:1ff).

Then Leviticus has to do with the provided means for the people of God (fallen creatures, though redeemed) to approach a holy God, along with the way man was to then walk before a holy God.

The book of Numbers then picks up the story. The nation under Moses was now ready to march to the borders of the land covenanted to Abraham, Isaac, and Jacob, enter into that land, drive out all of the nations inhabiting the land, and not only rule over all the Gentile nations of the earth within a theocracy from that land but also to be the channel through which God would bless these same nations.

Before the Israelites departed Sinai for the covenanted land, God provided a number of necessary instructions for His people (Numbers 1-8). They then kept the Passover (Numbers 9a [cf. Numbers 1:1; 8:1]), and this was followed by their march to the borders of the land at Kadesh-Barnea, in the wilderness of Paran (Numbers 9-12 [9b]).

Note that the previous timing of God’s people keeping the Passover in Egypt had been after a similar fashion. In Egypt the Passover had been kept immediately before the Exodus. Here the Passover was kept immediately before their departure from Sinai.

At Kadesh-Barnea

Once at Kadesh-Barnea, eleven days after the nation’s departure from Sinai (Deuteronomy 1:2), God instructed Moses to select and send twelve men into the land to search it out, one from each tribe. Leaders from each tribe were selected, they were commissioned concerning the task at hand, they were sent into the land, and they searched the land for forty days, “from the wilderness of Zin to Rehob” (the entire extent of the land, from north to south).

Then, these twelve men returned to the camp of Israel with a report concerning both the land and its inhabitants, along with showing the people the richness of the land by showing them different fruits grown in the land that they had brought back with them (Numbers 13:1-25).

The report of all twelve was, at first, positive — it was a land flowing “with milk and honey” (a way of describing a rich, fertile land), as evident by the fruits of the land (Numbers 13:26-27; cf. Numbers 13:23).

Then the strength and stature of the land’s inhabitants came into view:

Nevertheless the people who dwell in the land are strong; the cities are fortified and very large; moreover we saw the descendants of Anak there.

The Amalekites dwell in the land of the South; the Hittites, the Jebusites, and the Amorites dwell in the mountains; and the Canaanites dwell by the sea and along the banks of the Jordan. (Numbers 13:28-29)

(The “children of Anak” were the gigantic Nephilim, as first seen in Scripture in Genesis chapter six [Nephilim is the Hebrew word translated “giants” in Numbers 13:33 (same as in Genesis 6:4)]. The Nephilim resulted from a cohabitation of “the sons of God” [angels in Satan’s kingdom] with female members of the human race.

Their first appearance in Genesis chapter six was Satan’s attempt to corrupt and destroy the human race at the outset. Their appearance in the land during Moses’ day could only have been Satan’s attempt to prevent the Israelites from moving in and occupying the land.)

This report evidently caused quite a stir in the camp, for Scripture states:

Then Caleb quieted the people before Moses, and said, “Let us go up at once and take possession, for we are well able to overcome it.” (Numbers 13:30)

But the other men who had gone with Caleb, excluding Joshua (Numbers 14:6), then said:

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

These ten men proclaimed what Scripture calls “an evil report.” And the people believed the ten rather than the two, ultimately turning their backs on the entire matter, seeking to appoint another leader (replacing Moses), and return to Egypt (Numbers 14:1-4).

This is where Israel fell away and found it impossible to be renewed again to repentance (i.e., found it impossible to get God to change His mind once He had decreed that the entire accountable generation [twenty years old and above], because of unbelief [not believing God was able to lead them in and cause them to be victorious over the enemy] would be overthrown in the wilderness [Numbers 14:5-45]) — something dealt with in relation to Christians in the antitype in Hebrews chapters three through six (ref. the author’s pamphlet, “If They Shall Fall Away.pdf” or in this site If They Shall Fall Away).

The remainder of Numbers and all of Deuteronomy then deals with experiences of the Israelites during their wilderness wanderings, with the book of Joshua subsequently dealing with the entrance of the second generation of Israelites into the land under Joshua, slightly over thirty-eight years later.

Christians in the Antitype

As previously stated, the antitype of the entire matter is laid out in Hebrews chapters three through six (Hebrews 3-6).

In the preceding respect, Christians who have passed through that which is seen in the Red Sea passage (baptism and that which is set forth by baptism [Colossians 2:12; 3:1ff]), that which is seen at Sinai (a reception of the word relative to that which is in view — the kingdom), and have become knowledgeable about and tasted the fruits of the land set before them (seen in the experiences of the Israelites at Kadesh-Barnea upon the return and report of the twelve) fall into two categories — those typified by Caleb and Joshua, or those typified by the other ten and the disbelieving remainder of the nation. There is no middle ground (cf. Matthew 12:30; Luke 11:23).

The Israelites had an earthly land set before them, inhabited, at least in part, by the Nephilim — offspring of angels ruling under Satan. Christians, on the other hand, have a heavenly land set before them, from which Satan and his angels presently rule through the Gentile nations on earth.

In this respect, the Israelites’ warfare to take the land of their inheritance was against a partly supernatural flesh and blood enemy dwelling in and possessing the land. But the Christians’ warfare to take the land of their inheritance is not against a flesh and blood enemy at all. Rather it is “against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places” — against spirit beings, against Satan and his angels ruling from the heavens, dwelling in and possessing the land set before Christians (Ephesians 6:10-18).

With respect to this land and its present inhabitants, Christians can say with Caleb and Joshua, as they look toward the land of their inheritance:

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

Or Christians, relative to this land can say with the other ten:

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

The latter part of the ten spies’ statement — “for they are stronger than we”— in either respect (the Israelites’ warfare, or the Christians’ warfare) would be correct. The inhabitants of the land were/are stronger than those called to move in and overcome them. But that is completely immaterial, for it is the Lord who was to go before the Israelites and will go before Christians, with the inhabitants of the land being defeated by and through His power.

The battle is the Lord’s . . . . (cf. Numbers 14:40-45; Deuteronomy 1:30; 2:25, 31-34; 3:1-3; 1 Samuel 17:45-47).

2 John

With the preceding in mind, note how the heart of that which is seen in 2 John would parallel that which is set forth as the heart of that which is seen in Numbers, with both sides of the matter dealt with:

I rejoiced greatly that I have found some of your children walking in truth, as we received commandment from the Father. . . .

For many deceivers have gone out into the world who do not confess Jesus Christ as coming [lit. is coming] in the flesh. This is a deceiver and an antichrist.

Look to yourselves, that we do not lose those things we worked for, but that we may receive a full reward.

Whoever transgresses and does not abide in the doctrine of Christ does not have God. He who abides in the doctrine of Christ has both the Father and the Son.

If anyone comes to you and does not bring this doctrine, do not receive him into your house nor greet him;

for he who greets him shares in his evil deeds. (2 John 1:4, 7-11)

The preceding verses, with the type from Numbers and the antitype outlined in Hebrews — knowing that this matter, from a biblical standpoint, lies at the center of all Christian activity — should require little to no explanation among Christians. But, is this really the case among Christians today?

Hardly!

Little to no explanation would have been needed for first-century Christians, for this was the message of the hour in the first-century Church. But after almost twenty centuries of the working of the leaven that the woman placed in the three measures of meal early in the dispensation (Matthew 13:33), such is not the case at all today.

From the standpoint of the type, most Christians today are still back in Egypt or wandering aimlessly about in the wilderness, having no understanding of the warfare or the land set before them. Such Christians are not even in a position to respond as the Israelites at Kadesh-Barnea, for they have no understanding of the entire matter.

Deceivers and Antichrists, as seen in 2 John, have been around as long as the Church has been in existence. They are still around today, and they are here, as always, to make sure, if possible, that Christians never make it to Kadesh-Barnea; or, if they do, to make sure that these Christians heed the words of the ten spies, not those of the two.

But, dare to be a Caleb! Dare to be a Joshua! They are the ones who overcame and realized their inheritance, seen as “a full reward” in 2 John 1:8.

All of the others within the entire accountable generation were overthrown in the wilderness, having been denied entrance into the land (Hebrews 4:1ff).

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Chapter 5

Deuteronomy and 3 John

Both 2 and 3 John are short, one-chapter books (thirteen and fourteen verses respectively); and the parallel with Numbers and Deuteronomy seen in these two books has to do more with the central messages of the books rather than with the books as a whole, as seen in the first three parallels.

The latter part of the book of Numbers — following the nation’s falling away at Kadesh-Barnea — has to do with events occurring during the wilderness wanderings (during the thirty-eight years following that which had occurred at Kadesh-Barnea), taking the reader to near the end of this period of time, near the end of the overthrow of the entire accountable generation.

The book of Deuteronomy then picks up at this point (Deuteronomy 1:3), with Moses beginning the book by referencing matters all the way back to events surrounding the nation at Mt. Sinai, ready to begin the journey to the borders of the land at Kadesh-Barnea (seen in the opening part of Numbers 1:6-18).

Moses very briefly describes their journey from Mt. Sinai to Kadesh-Barnea (Deuteronomy 1:19). Then, quite a bit of time is spent on events at Kadesh-Barnea and that which, resultantly, occurred in the wilderness during the next thirty-eight years (Deuteronomy 1:20-2:15).

Contextually, all of this is for the purpose as seen in that part of the book that follows (Deuteronomy 2:16ff), forming, essentially, the central message of the book. The forty years of wandering in the wilderness was about to end, the overthrow of the entire accountable generation (save Caleb and Joshua) had occurred, the mantle of leadership was about to change hands, and God was about to begin fulfilling His promise in relation to the nation of Israel and the land set before them.

This central message, seen throughout Deuteronomy, has to do with “belief,” rather than unbelief as exhibited by the nation at Kadesh-Barnea thirty-eight years earlier. Belief in this respect is centered in God’s promises to His people concerning the land covenanted to Abraham, Isaac, and Jacob.

And this would involve all that appertains thereunto — God’s firstborn son (Israel) entering the land, driving out the nations inhabiting the land, giving full adherence to the Law (the rules and regulations governing the people within the theocracy that God had brought into existence at Sinai), and realizing the rights of primogeniture in that land.

(There are almost two hundred references to the land in the book of Deuteronomy, with the preceding end result in view — i.e., with God’s people, His firstborn son, dwelling in this land within a theocracy and all that is involved in their so doing.)

Belief, Unbelief

At Kadesh-Barnea thirty-eight years earlier, after the people had believed the “evil report” of the ten spies and sought to appoint another leader (in Moses’ place) and return to Egypt, Caleb and Joshua (the two believing spies) rent their clothes and sought to reason with the people. The nation was not rejecting Moses’ leadership alone but was rebelling “against the Lord,” who had appointed Moses to his position. In essence they were saying that the same God who had miraculously led and provided for the nation thus far (since their departure from Egypt) would be unable to continue this type of leadership once they had entered the land. They looked at the size and strength of the nations instead of the promises and continued provision of an all-powerful God (Numbers 13:31-14:10).

And the preceding was really only a beginning part of something much larger, something that involved not just the nation of Israel, the Gentile nations in the land, and the land itself, but something that could only take one back to the opening verses of Genesis. The people of God, by their actions, had turned their backs upon that which involved the complete redemptive program of God in relation to both man and the earth, along with the ultimate destiny of not only man but Satan and his angels as well.

This wasn’t apostasy in some general sense but apostasy on the most extreme level that could possibly exist. And it was directed against, not just Moses and his leadership, but more specifically against the God of the universe and His leadership. It involved the whole of the matter revealed in His Word, beginning with the creation of the heavens and the earth in Genesis 1:1.

The Overthrow in the Wilderness

This is the reason why God, during the next thirty-eight years, overthrew an entire unbelieving generation in a particular and meticulous manner. And, as well, because of the gravity of that which had been done, this is the reason God would not change His mind once judgment had been pronounced upon this generation, even though the very next day the Israelites changed their minds and sought to enter the land (Numbers 14:40-45).

The Israelites, turned away from the land of Canaan, were told to journey “into the wilderness by the Way of the Red Sea” (Deuteronomy 1:40). The “sea” refers particularly to two things in Scripture. It refers to the place of the Gentile nations and to the place of death. In this respect, typically, the place that God had reserved for the unbelieving Israelites was in the sphere of death among the nations. It was here that they were to be overthrown.

Relative to the overthrow of this unbelieving generation in a place associated with death, God decreed that they were to be overthrown, not just in anyplace in this wilderness, but in the lands of Esau and Lot.

1) In the land of Esau (Deuteronomy 2:1-7)

Esau, the elder son of Isaac, is the one who despised his birthright — considered it of little value — and sold it for a single meal, a meal consisting of “bread and stew of lentils” (Genesis 25:34).

Esau was “a skillful hunter, a man of the field,” contrasted with Jacob who was “a mild man, dwelling in tents” (Genesis 25:27). The “field” in Scripture, as “Egypt,” typifies the world. And “dwelling in tents” points to a stranger and pilgrim in the field, in the world (Hebrews 11:8-16).

From a spiritual standpoint, Esau could only have been completely destitute, with his rights as firstborn being something that he knew practically nothing about and, accordingly, something of little interest to him. Thus, looking upon the birthright from the vantage point of the world and seeing little value therein, Esau considered one meal to be of greater value and sold his birthright for that meal.

And the generation of unbelieving Israelites was driven into Esau’s land to be overthrown. This unbelieving generation was to be overthrown in the land of the descendants of a person who had looked upon the rights of the firstborn after a similar fashion to the way that they had looked upon them.

2) In the Land of Lot (Deuteronomy 2:8-12)

And not only were the unbelieving Israelites to be overthrown in the land of Esau, but they were also to be overthrown in the land of Lot. They were, as well, to be overthrown in the land of a person who wanted the best of what this world had to offer.

Lot, when given the choice by Abraham to take any part of the land in which to dwell, had lifted up his eyes, looked upon the well-watered plain of the Jordan valley, and chose that part of the land. Lot then moved down into the cities of the plain, pitched his tent toward Sodom, and eventually ended up living in Sodom. Then, years later, immediately before the destruction of the cities of the plain, Lot is seen seated in the gate of Sodom, i.e., numbered among those conducting affairs on behalf of the people of Sodom (Genesis 13:10-13; 19:1).

And it was into this land, as well as Esau’s land, that the unbelieving Israelites were taken to be overthrown. They were not only to be overthrown in the land of a person who considered his birthright to be of little value, but they were also to be overthrown in the land of a person who chose the best of what the world had to offer — a person who had settled down in the world rather than dwelling in tabernacles in the high country. They were to be overthrown in the land of a person who had looked upon the world after a similar fashion of way they had looked upon Egypt (Numbers 14:2-4).

3) The Exhortation

With the preceding in view beginning Deuteronomy, one overriding message pervades the whole of the remainder of the book. And this message centers around two inseparable things:

1) The land covenanted to Abraham, Isaac, and Jacob.

2) Belief relative to entering and taking this land rather than unbelief as had been exhibited thirty-eight years earlier.

The forty years were almost up, the unbelieving generation had been overthrown, and God was about to lead His people into the land under one of the two men who had believed Him thirty-eight years earlier (Joshua), and the Israelites were being called upon to exercise faith accordingly.

3 John

The whole matter of Christians in the antitype hardly needs to be stated for those who have eyes to see. There is nothing — absolutely NOTHING — more important in the Christian life than presently moving out toward and ultimately realizing the goal of one’s calling.

But what are Christians doing relative to the matter today? One need only look around; go into practically any Church of the land . . .

Is this the topic of concern that one will hear in the churches today? Hardly!

Christians can go the way of Esau and/or the way of Lot — having any spiritual senses and perspective progressively dulled by the things of the world — resulting in their progressively being overthrown, as it were, in the lands of Esau and Lot.

Or Christians can keep their eyes fixed on the goal and dwell, as it were, in tabernacles with Abraham, Isaac, and Jacob in the high country — “escape to the mountain” (Genesis 19:17) — having their spiritual senses and perspective progressively strengthened, allowing them to one day realize the rights of the firstborn.

3 John parallels Deuteronomy in the latter realm, in the realm of faith, belief. Note several opening verses, setting the tone for the epistle in this respect:

Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.

For I rejoiced greatly when brethren came and testified of the truth that is in you, just as you walk in the truth.

I have no greater joy than to hear that my children walk in truth. (3 John 1:2-4)

“Faith” is believing that which God has stated about a matter, believing the truth, which is God’s Word — in written form, or manifested in flesh (John 1:1-2, 14; 14:6; 17:17). Thus, testifying “of the truth” in 3 John is simply testifying concerning God’s Word. And walking “in truth” in this epistle is walking in the light of God’s Word as one exercises faith therein.

Christians can go in one of two directions relative to the land set before them — the way of Caleb and Joshua, or the way of the remaining ten and the nation at large. And the end result will be exactly the same as seen in the type — being allowed to enter and realize one’s inheritance, or being overthrown in that which is typified by the Israelites’ overthrown in the lands of Esau and Lot (cf. Numbers 14:21-38; Deuteronomy 2:1-12; Joshua 14:7-14; 19:49-50).

Moses and John BOOK, in this site

The following Word Document is SAFE to open and print: Moses and John BOOK by Arlen Chitwood.docx

Also see Genesis and John! in this site.

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For a pastor to say he is called to preach the Gospel then do nothing to teach and train his people how to apply the Gospel in Natural Law and practical life (including our political life) is to not understand (or to deny) the Gospel he is called to preach.

A Modern Exodus
By Chuck Baldwin
December 19, 2013

God’s deliverance of the children of Israel from Egyptian bondage is the great recurring theme of the Old Testament. Time and again, God’s prophets would remind the Hebrews of this great deliverance. Moses, himself, recounted The Exodus with the children of Israel over and over again.

Hear Moses:

“I am the LORD your God, which brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bands of your yoke, and made you go upright.” (Leviticus 26:13 KJV)

Make no mistake about it: it was a real deliverance. It was real bondage; real slavery; real tyranny; real whips; real chains; real beatings; and real death. And while there is certainly a spiritual correlation between the deliverance Christ extends to the soul and the deliverance of the children of Israel under Moses, let’s not forget that The Exodus recorded in the Old Testament book named after the event was a literal, physical, and, yes, political reality. Real men and women were taken out of real slavery and given real freedom. It was not merely spiritual freedom; it was physical and political freedom. Men and women didn’t just march out of Egypt in their hearts; they marched out of Egypt on their feet.

Is there any professing Christian today who would disparage what the children of Israel did when they walked out of Egypt? Who is the pastor or church leader who would dare question the legitimacy and rightness of what Moses did in bringing the Hebrews out of bondage?

For that matter, all of the Old Testament events that are lauded and extolled by New Testament writers as being “ensamples” for us, were literal events. There is certainly nothing wrong with making spiritual correlations to these events but not at the expense of denying or denigrating the literalness of the events. David used a real sling and killed a real giant and took a real sword and cut off his real head. Gideon, Barak, Jephthah, and Samson led real revolts against real oppressors. Queen Esther violated a real law and risked her real life to intercede for real people. After Esther’s real bravery, the Hebrews were given real swords and real spears and successfully defended themselves against real enemies really intent on killing them. The list is endless.

I say all of this, because it seems that the vast majority of pastors and Christians today do not equate the real-life stories of Biblical history with practical reality in modern life. Everything is spiritualized away. But Bible history is the story of one exodus after another, one separation after another.

Noah was separated from the antediluvian world; Abram was separated from his country and kin; Joseph was separated from his family and country; Israel and his children were separated from their homeland; Moses was separated from the throne he was set to inherit; David was separated from his place and position--and even his own throne; the Apostle Paul was separated from his profession, his home, and his friends; and none of us really knows the amount of separation that the rest of the apostles endured. From the Book of Genesis where God told Abram, “Get thee out of thy country,” to the Book of The Revelation where God declared, “Come out of her, my people,” the divine call of separation was not merely mystical; it was literal.

Until people of faith are willing to walk with their feet, nothing will happen. We can spiritualize all we want, but nothing will happen until we literally WALK.

Martin Luther walked up to the Castle Church in Wittenberg and used a real hammer and nails to post a real 95 Theses* on a real church door. Zwingli took a real sword into a real battle and died a real death in defense of real liberty. The pilgrims walked out of one European country after another until they climbed into real boats that sailed over a real ocean and landed in a new land in search of real freedom. Our patriot forebears wrote a real Declaration of Independence and fought a real revolutionary war in order to bequeath to their posterity real liberty. Dietrich Bonhoeffer separated from the German Church and formed a real protest movement known as the Confessing Church and collaborated with a real conspiracy to rid a real tyrant from his country. Again, the list is endless.

To, again, quote Bonhoeffer, “Silence in the face of evil is itself evil: God will not hold us guiltless. Not to speak is to speak. Not to act is to act.”

Yet, all over America, Christians refuse to walk away from those churches that are, through their silence, facilitating the enslavement of their very own children and grandchildren. Worse yet, they refuse to walk away from churches that actively promote the political policies that would enslave their posterity.

Many Christians have written me in an attempt to justify them remaining in churches that refuse to take a stand for liberty. For some, it is a matter of tradition. For the life of them, they cannot imagine themselves separated from their liturgies or denominations--as if somehow their acceptance before God depends on them. It doesn’t! For others, it is an unwillingness to separate from friends. To them, church is mostly a social institution. Still others are addicted to programs. They have been deluded into thinking that somehow religious programs equals spirituality. They don’t! Then there are those who think that the spiritual message somehow trumps everything else. As long as their pastor preaches “the Gospel,” nothing else matters. Of course, many of these same people have jumped from church to church over any number of issues: music, children’s programs, youth programs, building programs, the pastor didn’t visit them when they were sick, etc., etc., etc. Yet, when it becomes obvious that their pastor will not take a stand for liberty, they continue to support the pastor because “he is preaching the Gospel.”

And I have had sincere believers approach me saying that they are willing to overlook their pastor’s silence, because they believe the pastor is simply ignorant and just doesn’t understand the issues. I will admit that this is a valid point. All of us were enlightened at different rates of speed. None of our eyes were opened to these things overnight. But the real question is how open is your pastor to the truth? Is he open at all? Or, does he dismiss out-of-hand any attempt to make him aware of reality? The sad truth is the vast majority of pastors seem to be “willingly ignorant.” Not only are they not aware of what’s going on; they don’t want to be aware of what’s going on.

How long are you going to wait for your pastor to wake up? How many links must be added to the chains of oppression before you decide you might need to find a pastor and church that are engaged in the liberty fight? How long are you going to support your pastor’s indifference and ignorance? Let me be blunt: as long as your pastor is preaching to a packed church, as long as the offering plates are full, as long as his ministry is “successful,” you are going to be waiting for a long, long time for him to awaken. As far as he is concerned, God is blessing his efforts. The church is full; the offering plate is full; new buildings are planned; he is popular. You can give him all of Chuck Baldwin’s video sermons you want; you can urge him to listen to Alex Jones all you want; you can give him all of the DVDs and articles you want. He won’t read or watch them, and if he does, he won’t act on them. Why? He is content to be ignorant. Life is too good.

Folks, I know I have said this before, but I say it again: until Christians by the droves remove themselves from these establishment churches that refuse to join the liberty fight, there is little hope for freedom. Without the patriot-pastors in Colonial America, there would have been no Lexington Green, Concord Bridge, Bunker Hill, Declaration of Independence, US Constitution, or United States of America. It was the combined efforts of pastors such as Jonas Clark, John Witherspoon, Ebenezer Baldwin, and James Caldwell as much as it was the efforts of political figures such as George Washington, Thomas Jefferson, Sam Adams, and Patrick Henry that brought the American colonies out of British bondage.

It is not the presence of political parasites that are destroying our country; it is the absence of patriot-pastors.

Moses and the children of Israel literally walked out of bondage. So must God’s people today. If your pastor and church are content to let you and your family live in bondage, walk out. If he is unwilling to engage the liberty fight, walk out. God’s command to Abram to “Get thee out of thy country” was no less painful than the Holy Spirit’s command to us to “Get thee out of thy church.” And one of the final appeals of Heaven to believers is, “Come out of her, my people.” The “her” here is the Babylonian world system, of course. But need I remind readers that the Babylonian world system is a system that enslaves people? It always has; it always will. So, why would a believer stay in a supposed church that refuses to resist the Babylonian world system that seeks to enslave them?

Why?

Besides, the true Gospel message always leads to action. Always! The Gospel requires action. Natural Law is little more than the practical application of the Gospel. The call to preach the Gospel is a call to action. For a pastor to say he is called to preach the Gospel then do nothing to teach and train his people how to apply the Gospel in Natural Law and practical life (including our political life) is to not understand (or to deny) the Gospel he is called to preach.

The Gospel is more than the death, burial, and resurrection of Christ. The Gospel is “the whole counsel of God.” We would have a very thin Bible if the only verses in it were those which specifically deal with Christ’s death and resurrection. If that’s all the Gospel God wanted us to know, why did He give us the rest of Holy Writ? And why do we have the law of God “written in our hearts”?

The children of Israel walked out of a country that had put them in bondage; the spiritual children of Abraham today (all who believe on Christ) need to walk out of a church that would put them in bondage. The good news is the exodus has already begun.

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A Modern Exodus by Chuck Baldwin

Word document which is SAFE to open and print: A Modern Exodus by Chuck Baldwin.docx

*Got Questions - 95 Theses of Martin Luther follows next.

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What are the 95 Theses of Martin Luther?
By Got Questions

The “95 Theses” were written in 1517 by a German priest and professor of theology named Martin Luther. His revolutionary ideas served as the catalyst for the eventual breaking away from the Catholic Church and were later instrumental in forming the movement known as the Protestant Reformation. Luther wrote his radical “95 Theses” to express his growing concern with the corruption within the Church. In essence, his Theses called for a full reform of the Catholic Church and challenged other scholars to debate with him on matters of church policy.

One of the major issues that concerned Luther pertained to the matter of church officials selling “indulgences” to the people as a means of releasing them from having to exact penitence for their misdeeds. Indulgences were also claimed by the Church to limit the amount of time the purchaser’s loved one would have to spend in Purgatory. “As soon as the penny jingles into the money-box, the soul flies out [of purgatory].” Luther felt that these church officials were teaching people that they could literally buy their way into the kingdom of God or buy God’s favor. His belief was that the papacy had deteriorated to the point that the people were being led to believe in man-made doctrines. The Pope had the power to limit or do away with penances imposed by the clergy, but he did not have the power to bring about the interior contrition that leads to salvation. Only God could do that. Indulgences are positively harmful, according to the Theses, since they induce a false assurance of peace, and cause the recipients to neglect true repentance.

Luther published his “95 Theses” fully realizing that he faced excommunication and even death for protesting the traditions and beliefs of the Catholic Church. To do so was considered heresy against God. Luther’s “95 Theses” became highly sought after by the populace and were soon translated into German for the common people to read. The printing press then enabled the wide distribution of the Theses, provoking in the people more disenchantment with the ways of the Catholic Church.

In 1521, Pope Leo X excommunicated Luther from the Catholic Church and declared him a heretic. Luther was so despised by the church that a death warrant was issued, giving anyone permission to kill him. However, Luther was given protection by Prince Frederick of Saxony, a staunch defender of Luther. Hidden in one of Frederick’s castles, Luther began producing a translation of the Bible into the German language. Ten years later it was finally completed.

It was in 1529, some 12 years after Luther had nailed his Theses to the church door, that the word “Protestant” became a popular term describing those who supported Luther’s protests against the Church. These opponents of the Church declared their allegiance to God and protested any loyalty or commitments to the emperor. Thereafter, the name “Protestant” was applied to all who argued that the Church be reformed. Luther died in 1546 with his revolutionary Theses forming the foundation for what is known today as the Protestant Reformation.

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Got Questions - 95 Theses of Martin Luther

Also see A Modern Exodus by Chuck Baldwin above!

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Jesus in all the books of the Bible
By Jesus Plus Nothing

Scripture links:

Genesis: Gen. 3:15, Luke 1:34-35, Gen. 12:3, 17:19, 28:14, Luke 3:23-34, Gen. 49:20, John 1:49, Gen. 14:18, Gen. 22, Gen.37

Exodus: Ex. 12, John 1:29, 36, Ex. 16, John 6, Ex. 17, 1 Cor. 10:4, Gen. 25-30

Leviticus: Lev. 1-7, Lev. 16, 23, Lev. 16:7-9, Lev. 16

Numbers: Num. 24:17, 21:8-9, Num. 20

Deuteronomy: Deut.18:15-19, John 6:14, Deut. 32:43, Luke 2:13-14, Deut. 4:41

Joshua: Josh. 5:13-15

Ruth: Ruth 4:12-17, 2:1

1 & 2 Samuel: 1 Sam. 2:10, Matt. 28:18, 2 Sam. 23:2-3, 1 Cor. 10:4, 1 Sam. 22, 1 Sam. 18:1-4

1 & 2 Kings: 2 Kings 4:42, 2 Kings 5

1 & 2 Chronicles: 1 Chron. 5:2, Luke 3:23-32, 2 Chron. 9:22

Ezra: Ezra 4

Psalms: Ps. 2:7, 12, Matt. 17:5, Ps. 16:8-10, Acts 13:30-37, Ps. 22:6-8, 14, Luke 23:21-23, Matt. 27:35, Ps. 69:4, Luke 23:13-22, Ps. 110:1, 5, 1 Pet. 3:21-22, Ps. 110:4, Heb. 6:17-20, Ps. 118:22, Matt. 21:42-43, Ps. 2; 8; 16; 22; 45; 69; 89; 109; 110; 118

Proverbs & Ecclesiastes: Prov. 8:22-23, John 17:5, Prov. 30:4, Matt. 3:16-17, Prov. 8:22-31

Isaiah: Isa. 7:14, Luke 1:35-36, Matt. 1:21-23; Isa. 9:6, John 10:30, Isa. 11:1-2, Matt. 3:16-17, Isa. 35:5-6, Mark 10:51-52, Isa. 40:3, Luke 1:17, Isa. 42:6, John 8:12, Isa. 49:7, John 10:20, Matt. 27:23, Isa. 50:6, Matt. 26:67; 27:26, Isa. 53:10, John 18:11, Mark 16:16

Jeremiah & Lamentations: Jer. 23:6, John 13:13, Jer. 23:5, 1 Cor. 1:30

Ezekiel: Eze. 34:23-24, Matt. 1:1

Daniel: Dan. 7:13-14, Luke 1:31-34, Dan. 9:25, John 12:12-23, Dan. 9:26, Matt. 27:35, Dan. 2:34, 44, Dan. 3:25

Hosea: Hos. 3:1-5

Joel: Joel 2:32, Rom. 10:12-13, Joel 2:28-32

Amos: Amos 8:9, Matt. 27:45-46

Jonah: Jon. 1:17, Matt. 12:40

Micah: Mic. 5:2, Matt. 2:1-2, Rev. 1-8

Habakkuk: Hab. 3:3

Haggai: Hag. 2:6-9, Luke 2:27-32

Zechariah: Zech. 6:12-13, Heb. 8:1, Zech. 9:9, Matt. 21:6-9, Zech. 11:12-13, John 12:45, Zech. 12:10, John 19:34-37

Malachi: Mal. 3:1, Mark 11:15-16, Matt. 4:5, Matt. 3:1-2

Matthew: Matt. 1:1, Matt. 2:2, Matt. 2:15, Matt. 9:15

Mark: Mark 1:24, Mark 10:45, Mark 15:32

Luke: Luke 1:69, Luke 2:25

John: John 1:14, 18, John 1:29,36, John 6:35, John 8:1, John 8:58, John 10:7,9, John 10:11, John 11:25, John 14:6, John 15:1

Acts: Acts 3:15, Acts 10:42, Acts 7:52, Acts 28:20

Romans: Rom. 9:33, Rom. 11:26, Rom. 14:9, Rom. 15:12

1 & 2 Corinthians: 1 Cor. 15:23, 1 Cor. 15:45

Galatians: Gal. 1:3

Ephesians: Eph. 1:22, Eph. 2:20

Philippians: Phil 2:9

Colossians: Col. 1:15, Col. 1:18. Col. 1:27

1 & 2 Thessalonians: 2 Thess. 3:16

1 & 2 Timothy: 1 Tim. 1:17, 1 Tim. 2:5

Titus: Titus 2:13

Philemon: Philemon 1:3

Hebrews: Heb. 1:2, Heb. 2:17, Heb. 12:2

James: James 2:1, James 5:9

1 & 2 Peter: 1 Peter 2:4, I Peter 5:4

1, 2 & 3 John: 1 John 1:2, 1 John 2:1

Jude: Jude 1:25

Revelation: Rev. 1:17, 22:13, Rev. 5:5, Rev. 19:13, Rev. 19:16, Rev. 22:16

* Prophecy Source: http://www.messiahrevealed.org/book-index.html

Jesus Plus Nothing - Jesus in all the books of the Bible

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The Church is one Body, made up of all believers in Christ. It is to the Church that the epistles are written. The church at Corinth, as well as all other churches, was composed of two classes of believers, the carnal and the spiritual (1 Corinthians 3). And this dual condition will always exist in the Church. Those Christians who remain carnal until the end will be saved “yet so as through fire,” but they should not entertain any thought of being part of the Bride of Christ.

Who then is the Bride? Those who are providing themselves a wedding garment of good works [by allowing the Holy Spirit to work through them and produce those good works*].

Who Is The Bride of Christ?
By John Lanham

When asked this question, almost everyone answers “The Church,” or “The Body of Christ,” meaning of course, all saved people. However, they never give Scripture to back this statement, nor is it possible for them to do so; for nowhere in the Bible is the Church called the Bride of Christ. The Church is called His Body in Ephesians 1:22-23; but the Body and the Bride are not synonymous as has been and is supposed.

If we observe the “rule of first mention,” a term referring to a biblical principle of interpretation with which many students of the Bible are familiar, and keeping in mind that the things written in the Old Testament contain numerous types (examples) for our learning (Romans 15:4; 1 Corinthians 10:11), we can readily perceive that the Bride is taken from (out of) the Body. Two examples from the Old Testament (and there are others) illustrate this truth:

[1] The first bride, Eve, was not the body of Adam (a type of Christ [Romans 5:14]) but was only a small part of it, which was taken out of his body (Genesis 2:21-23); and
[2] In Genesis 24 we have the story of Abraham who sent his servant to take a bride for his son, Isaac.

Although many believe this account to be a type of God the Father sending the Holy Spirit into the world to call out the Church, a truth in itself, this is an erroneous type-antitype interpretation. Whereas according to the Great Commission (Matthew 28:19-20; Mark 16:15) the Holy Spirit ministers the Gospel to the entire world, the account of Abraham, his servant, and Isaac in Genesis 24 does not reflect this truth. Abraham (a type of God) instructs his servant (a type of the Holy Spirit) not to go to the Canaanites (a type of the entire world) but to go only to his own people (a type of the family of God [the Church, the Body of Christ]) and take a bride for his son (a type of Christ). When the message of eternal salvation for the lost (those dead in trespasses and sin) goes forth, it goes to all; but when God calls for service, surrender, fellowship, purity of life, love, devotion and many other terms that apply to the word “bride,” He calls not to the world but to His own people, His family.

Our Lord used the term “family” because of its meaning in our temporal life. We are born the first time into a physical family. When we believe on the Lord Jesus Christ (trusting Him who died in our place), we are “born again” into the family of God. The word “body” is used in the same sense as the word “family.” While there is a distinct relationship between all members of the family and the intended groom, there is a familiarity and an intimacy that is not shared by the rest of the family. With this in mind, we can see how the Lord calls those who are His to come up closer. It is not to this world, but to His own that He says,

“I beseech you therefore, brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is that good and acceptable and perfect will of God” (Romans 12:1-2).

Many Christians will not heed this urgent plea. Many who posses eternal salvation never experience intimacy with the Lord Jesus; and like Esau will forfeit future spiritual rewards for present carnal gratifications (Hebrews 12:16-17).

Paul informed the Corinthian Christians that they were “betrothed” to one husband (i.e., promised in marriage or “engaged,” as was Mary to Joseph before they came together in Matthew 1:18) with the further (future) possibility of being presented “as a chaste virgin to Christ” (2 Corinthians 11:2). In this he reveals that all Christians are foundationally qualified (eternally saved) but not guaranteed to become the Bride of Christ. This is made clear as Paul continues by expressing his fear that they may be “deceived” and become “corrupted” (2 Corinthians 11:3) toward this end. And, unfortunately, this is the state of many Christians today. In addition to this possibility, numerous other New Testament passages indicate the probability that most Christians will fail to achieve the spiritual maturity qualification necessary to be called-out to be the Bride of Christ.

This failure to qualify for inclusion into the Bride does not mean the loss of salvation. In Revelation 16:15 we read, “Behold, I am coming as a thief. Blessed is he who watches, and keeps his garments, lest he walk naked and they see his shame.” This referral to garments does not refer to Christ’s righteousness with which He clothes individuals for salvation (Isaiah 61:10), but to garments of good works that may be maintained with a profitable result, or which may be lost to their shame and loss of rewards at His appearing (1 Corinthians 3:12-15, 1 John 2:28, Titus 3:8, 2 John 1:8). Revelation 19:7-8 reveals that the bride makes herself ready for the marriage and the marriage supper by providing herself a garment of “righteous acts” (good works). In the days when this was written, a bride literally made her wedding garment, putting many hours of hard work into it. All Christians do not work for Christ; therefore all will not be the Bride. The absence of this garment will cause an unfaithful Christian to be taken away and cast into “outer darkness,” in the darkness outside the wedding feast where there will be “weeping and gnashing of teeth” (Matthew 22:13). Outer darkness is not representative of the traditional concept of “hell,” for unprofitable servants will be assigned there. It is the darkness outside the feast where the unfaithful will be, while those who have been faithful will be enjoying a communion and fellowship not shared by all. This same lesson is found in Matthew 25:14-30 where the Lord is dealing with His own servants and the unprofitable servant is cast into the darkness outside. This unprofitable servant would not be there if he did not belong to the Lord. This has to do with that time after the rapture of the Church when Christians will give an account of the deeds done in the body whether good or bad (2 Corinthians 5:10). No doubt unconcerned, unfaithful Christians will weep over their failures for it is only after the Millennial reign of Christ that God will wipe away all tears from their eyes (Revelation 21:4).

Revelation 3:18 instructs Christians to buy white raiment that they may be clothed and that the shame of their nakedness not be revealed. As is already seen, the white raiment represents righteous acts (good works) of God’s people. The word buy is used to indicate to the child of God that it will cost him to be among those who make up the Bride of Christ. Yes, a separated and surrendered life is costly but the reward will be for those who dare to pay the price. Isaiah 55:1 speaks of buying without money, a cost that does not refer to money; but the Christian who has purposed in his heart to live completely for the Lord Jesus Christ knows that it costs plenty. It may cost one friends; for many do not walk the separated way. It will cost in hours of studying Scripture, prayer, witnessing, and denying various pleasures of the flesh.

The word “body” is used to show unity. Today Christians are scattered throughout the world; yet there is only one Body. One day (very soon) the Christ will come and take all His children out of this world to be with Him forever (1 Thessalonians 4:15-18). Then they will give an account of their lives and be rewarded accordingly (2 Corinthians 5:10; Hebrews 10:30). Christians work and serve the Lord in varying degrees and will be rewarded in this manner. Some do not serve Him at all and these will suffer loss. Those who have not provided themselves a wedding garment will be spiritually naked and ashamed but not lost. However, Titus 3:8 tells us that to maintain good works is profitable. The profit or loss, as the case may be, will be manifested at the Judgment Seat of Christ where every Christian will give an account of the deeds done in the body, whether good or bad (1 Corinthians 3:15-18).

Salvation is a gift of God (Ephesians 2:8-9). It is eternal and cannot be lost. Reward, crowns, and inheritance in the kingdom are based upon faithfulness to Christ. The reward is to be among those who make up the Bride of Christ. This is a figurative term and simply refers to those who have been clean, pure, yielded to Him and who have lived in communion and fellowship with Him; in other words, those who have been to their Lord all that is implied in the word “bride.”

It was this to which Paul referred in Philippians 3:11-14. He certainly had no fear of missing the resurrection but he desired to be among those called out from among those resurrected (the “out-resurrection”) to receive “the prize of the upward call of God in Christ Jesus,” which is a referral not to eternal salvation, a gift.

Again, the Church is one Body, made up of all believers in Christ. It is to the Church that the epistles are written. The church at Corinth, as well as all other churches, was composed of two classes of believers, the carnal and the spiritual (1 Corinthians 3). And this dual condition will always exist in the Church. Those Christians who remain carnal until the end will be saved “yet so as through fire,” but they should not entertain any thought of being part of the Bride of Christ.

Who then is the Bride? Those who are providing themselves a wedding garment of good works [by allowing the Holy Spirit to work through them and produce those good works*].

*Added

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This article primarily reflects the work of John Lanham, Pastor Emeritus, Calvary Bible Church, Chattanooga, Tennessee. It has been edited by Bible One by Charles Strong.

Bible One - Who is the Bride of Christ?

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The Story of the Three Trees
word4life.com/threetrees.html

Once upon a mountain top, three little trees stood and dreamed of what they wanted to become when they grew up. The first little tree looked up at the stars and said, "I want to hold treasure. I want to be covered with gold and filled with precious stones. I'll be the most beautiful treasure chest in the world!" The second little tree looked out at the small stream trickling by on its way to the ocean. "I want to be traveling mighty waters and carrying powerful kings. I'll be the strongest ship in the world! The third little tree looked down into the valley below where busy men and women worked in a busy town. I don't want to leave the mountain top at all. I want to grow so tall that when people stop to look at me they'll raise their eyes to heaven and think of God. I will be the tallest tree in the world.

Years, passed. The rain came, the sun shone and the little trees grew tall. One day three wood cutters climbed the mountain. The first wood cutter looked at the first tree and said, "This tree is beautiful. It is perfect for me." With a swoop of his shining ax, the first tree fell. "Now I shall make a beautiful chest, I shall hold wonderful treasure!" the first tree said.

The second wood cutter looked at the second tree and said, "This tree is strong. It's perfect for me." With a swoop of his shining ax, the second tree fell. "Now I shall sail mighty waters!" thought the second tree. "I shall be a strong ship for mighty kings!"

The third tree felt her heart sink when the last wood cutter looked her way. She stood straight, tall, and pointed bravely to heaven. However, the wood cutter never even looked up. "Any kind of tree will do for me." He muttered. With a swoop of his shining ax, the third tree fell.

The first tree rejoiced when the wood cutter brought her to a carpenter's shop. But the carpenter fashioned the tree into a feed box for animals. The once beautiful tree was not covered with gold, or treasure. She was coated with saw dust and filled with hay for hungry farm animals. The second tree smiled when the wood cutter took her to a shipyard, but no mighty sailing ship was made that day. Instead the once strong tree was hammered and awed into a simple fishing boat. She was too small and too weak to sail to an ocean, or even a river, instead she was taken to a little lake. The third tree was confused when the wood cutter cut her into strong beams and left her in a lumberyard. "What happened?" The once tall tree wondered. "All I ever wanted was to stay on the mountain top and point to God..."

Many days and nights passed. The three trees nearly forgot their dreams. But one night, golden starlight poured over the first tree as a young woman placed her newborn baby in the feed box. "I wish I could make a cradle for him." Her husband whispered. The mother squeezed his hand and smiled as the starlight shone on the smooth and sturdy wood. "This manger is beautiful." She said. And suddenly the first tree knew he was holding the greatest treasure in the world.

One evening a tired traveler and his friends crowded into the old fishing boat. The traveler fell asleep as the second tree quietly sailed out into the lake. Soon a thundering and a thrashing storm arose. The little tree shuddered. She knew she did not have the strength to carry so many passengers safely through the wind and the rain. The tired man awoke. He stood up, stretched out his hand, and said, "Peace." The storm stopped as quickly as it had begun. And suddenly the second tree knew he was carrying the king of heaven and earth.

One Friday morning, the third tree was startled when her beams were yanked from the forgotten wood pile. She flinched as she was carried through an angry jeering crowd. She shuddered when soldiers nailed a man's hand to her. She felt ugly, harsh, and cruel. But on Sunday morning, when the sun rose and the earth trembled with joy beneath her, the third tree knew that God's love had changed everything. It had made the third tree strong. And every time people thought of the third tree, they would think of God. That was better than being the tallest tree in the world.

The next time you feel down because you didn't get what you wanted, sit tight and be happy because God is thinking of something better to give you.

"To this world you might just be another person, but to one person you just might be the whole world."

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One Kingdom of this World (Babylon) under Different National Powers

Nebuchadnezzar's Dream (Daniel 2)

The head of gold represents Nebuchadnezzar.

The “breast and arms of silver” represent the Medes and Persians.

The “belly and thighs of brass” represent the Grecians.

The “legs of iron, then feet part of iron and part of clay” represent the Antichrist.

You watched while a stone was cut out without hands, which struck the image on its feet of iron and clay, and broke them in pieces. (Daniel 2:34)

This kingdom is Babylonian throughout. The powers represented by the head of gold, the breast and arms of silver, and the belly and thighs of brass all reigned from Babylon.

Daniel's Vision of Four Great Beasts (Daniel 7)

Commentary on the Four Parts of the Great Image and the Four Great Beasts.

Daniel Chapters Two, Seven, and Nine
The Time of Jacob’s Trouble
By Arlen L. Chitwood of Lamp Broadcast

Chapter Three, The End of Gentile World Power

The most widely held position among students of the Word concerning Daniel’s “great image” in Daniel 2 (or the “four great beasts” in Daniel 7) views the four parts of the image (or the “four great beasts”) as representing:

1) Babylon
2) Media-Persia
3) Greece
4) Rome

This would be the position set forth in the Scofield Reference Bible footnotes for example, a position followed by most commentators.

1) Daniel 2; 7

The only part of the prophecy really in question would be the fourth part of the “great image” (Daniel 2), or the fourth “great beast” (Daniel 7). Daniel identifies the first three beasts (and, correspondingly, the first three parts of the image) as particular Gentile nations forming world kingdoms whose governmental rule had been established in Babylon (the first by conquering the Assyrian Empire [the beginning of the Babylonian kingdom under Nebopolassar, then several years later under his son, Nebuchadnezzar], and the latter two by conquering Babylon itself), and this part of the prophecy has been fulfilled and is a matter of history.

But should the fourth part of the image (or the fourth beast) be identified as Rome? There are two main reasons why people interpret the prophecy after this fashion:

1) Rome was the next world power following Greece.
2) The words, “and the people of the prince that shall come shall destroy the city and the sanctuary,” in Daniel 9:26, are usually associated with a Roman destruction in history (by Titus in 70 A.D.) and a Roman prince in prophecy (the beast of Revelation 13, Antichrist).

In this respect, both the historical and prophetic aspects, as they are said to relate to Rome, are connected with the fourth part of the image (or the fourth beast).

Greece was the third kingdom (represented by the belly and thighs of brass on the image); and the fourth kingdom (represented by the legs of iron, and in its final form by the feet part of iron and part of clay) would, from history, seem to be Rome — the next world power following Greece — with the final form of the image looked upon as a revived Roman Empire. And this interpretation would appear to be substantiated by Daniel 9:26.

In this verse, as previously shown, “the prince that shall come,” would be Antichrist; and “the people of the prince [understood as ‘his people’],” who would one day destroy the city of Jerusalem, are looked upon as a reference to the Romans destroying Jerusalem in 70 A.D. under Titus. Thus, Antichrist is said to be a latter-day Roman prince who will rule a revived Roman Empire.

In this respect, all four parts of Daniel’s “great image” except the feet would have a historical fulfillment. The legs would represent the Roman Empire in history, and the feet would represent the revived Roman Empire during the Tribulation.

And the same would hold true for the corresponding description set forth by the “four great beasts” in Daniel 7. The first three beasts would have a historical fulfillment, and the fourth would have a fulfillment in both history and prophecy. The fourth beast would represent the Roman Empire in both history and prophecy, corresponding to the legs and feet of the image.

Is the preceding though the way Scripture sets forth the fourth and final part of this Babylonian kingdom? Or is this an attempt to interpret biblical prophecy through using events in secular history rather than interpreting prophecy by comparing Scripture with Scripture? The answer is easy to ascertain if one remains solely within that which Daniel (and related Scripture) reveals about the whole matter.

Note first of all that Daniel’s image is seen standing in Babylon (Daniel 2:31). This image has to do with a Babylonian kingdom from beginning to end. The “head of gold” has to do with the kingdom of Babylon under Nebuchadnezzar and any immediate successors prior to the conquest of the kingdom by Gentile power(s) represented by the breast and arms of silver (Daniel 2:37-38). The “breast and arms of silver” have to do with the Medes and the Persians coming in and conquering the preceding kingdom (Daniel 2:39; 5:28, 31). And the “belly and thighs of brass” have to do with the Grecians coming in and conquering the kingdom ruled by the Medes and the Persians (Daniel 2:39; 8:6-7, 20-21; 10:20).

The mechanics of the preceding, of course, form the interpretation held in common by almost anyone reading Daniel. This is simply what the record in Daniel states, along with secular history.

But note something often overlooked about the preceding:

This kingdom is Babylonian throughout. The powers represented by the head of gold, the breast and arms of silver, and the belly and thighs of brass all reigned from Babylon.

When the Medes and the Persians came in and took the kingdom in 538 B.C., they reigned from Babylon and were still there when Alexander the Great came over in 330 B.C., two hundred and eight years later. Then, when Alexander the Great took the kingdom, he also reigned from Babylon. In other words, the image is not seen lying down, with the head of gold in Babylon, the breast and arms of silver in Media and Persia, and the belly and thighs of brass in Greece. That’s not the picture at all. The image is seen standing in Babylon. It is Babylonian in its entirety.

(Note that “Babylon” in history was a city-state, which, from biblical prophecy, will evidently exist once again when the final form of Daniel’s image appears [i.e., Babylon existing as a city-state yet future as well]. In this respect, Babylon is used in Scripture referring to both the city and the state, which included [and evidently will include] a number of Middle Eastern cities or countries; cf. Jeremiah 51:29-32, 42-43].)

The fact that the image in Daniel chapter two (Daniel 2) is Babylonian in its entirety is one place where those who view a Roman Empire next in the prophecy go astray. Rome had nothing to do with a reign from Babylon in history. The capital of the Roman Empire was Rome, not Babylon. And Rome is not Babylon, regardless of the attempts by some individuals to see certain things moved from Babylon to Rome in time past, seeking to align and identify Rome with Babylon in this respect.

But the most interesting thing about the whole matter — the central thing that voids all thought of Rome having a part in the prophecy — is the fact that Daniel identifies all four parts of the image, and he identifies the fourth part as being other than the Roman Empire. Daniel, in his identity, has Antichrist coming into power following a four-way division of the kingdom after Alexander the Great’s death. The kingdom under Antichrist follows the Greco-Babylonian kingdom and is represented by the legs of iron, and in its final form by the feet part of iron and part of clay.

(No break in time is seen in the book of Daniel between powers represented by the third and fourth parts of the image, similar to no break in time subsequently being seen in the book between the sixty-ninth and seventieth weeks in Daniel’s Seventy-Week prophecy [Daniel 9:24-27]. However, it is evident from both biblical and secular history that a break in time exists at these respective points in both prophecies, though no break in time precedes these in either prophecy.
This break in time though between the third and fourth parts of the image doesn’t lead to, and end with Rome. Rather, it leads to, and ends with a kingdom in the Middle East, the kingdom of Antichrist. As with Daniel’s subsequent prophecy of the Seventy Weeks, events seen occurring within the prophecy itself cannot occur during the break in time not seen in the prophecy. Events seen in the prophecy must occur within time covered by the prophecy.
For example, the destruction of Jerusalem in Daniel’s prophecy of the Seventy Weeks [Daniel 9:26] must occur within time covered by the prophecy itself, not outside of this time [as the destruction under Titus in 70 A.D. would be]. If this destruction didn’t occur during time covered by the first sixty-nine weeks [which it didn’t], then it must occur during time covered by the seventieth week. And events foreshadowed by the things stated about the great image and the great beasts [Daniel 2; 7] must be understood the same way. [See Seventy Years, Four Hundred Ninety Years and “70 Years, 490 Years”, both in this site.]
In the preceding respect, it is just as impossible to fit Rome into the prophecy regarding the great image and the great beasts [Daniel 2; 7] as it is to fit Titus’ destruction of Jerusalem into the prophecy of the Seventy Weeks [Daniel 9].)

The first part of the image is identified in Daniel 2:37-38. Then, following this, the remaining three parts of the image are presented, though not identified at this point in the book. Then, note the prominence given to the fourth part — two verses cover the first part (Daniel 2:37-38), one verse covers the next two parts (Daniel 2:39), but six verses are devoted to the final part, along with its destruction (Daniel 2:40-45). And such prominence relative to the fourth part is true elsewhere in Daniel as well (see Daniel 7; 8; 11).

Why would such prominence be given to Rome and not to nations associated with the first three parts of the image? It’s not! Rather, it’s the kingdom of Babylon under its last king (Antichrist) that occupies the forefront in the book of Daniel.

The identities of the other three parts of the image, beginning with the breast and arms of silver, are given in the interpretation of the vision of the “four great beasts,” and this interpretation is provided in chapters seven and eight. The “four great beasts” are said to represent four kingdoms (four sequential kingdoms forming the one Babylonian kingdom [Daniel 7:17; cf. Daniel 7:23]), and beginning with the second beast, the last three are identified in chapter eight:

For the identity of the second, compare verses three and four [Daniel 8:3-4] with verse twenty [Daniel 8:20] (cf. Daniel 5:28, 31).
For the identity of the third, compare verses five through eight [Daniel 8:5-8] with verses twenty-one and twenty-two [Daniel 8:21-22]
For the identity of the fourth, compare verses nine through fourteen [Daniel 8:9-14] with verses twenty-three through twenty-six [Daniel 8:23-26].

Note that the identity of the second is Media and Persia (a dual kingdom, corresponding to the breast and arms of silver on the image), the identity of the third is Greece (corresponding to the belly and thighs of brass), and the identity of the fourth is the kingdom under Antichrist (corresponding to the legs of iron and the feet part of iron and part of clay).

Where is Rome? Rome is not in the prophecy!

Following Alexander the Great’s death, the kingdom was divided among his four generals (Daniel 8:8, 22), and the vision then goes immediately into the days of Antichrist yet future (the “little horn” in Daniel 8:9 is not Antiochus Epiphanes, but Antichrist [see parallel verses, Daniel 8:23-26]).

So, what happened? The kingdom under Alexander the Great’s four generals gradually faded from view. And though the prophecy in Daniel chapter eight covers this division of the kingdom following Alexander the Great’s death (Daniel 8:8b), it does not cover events during the reign of these four generals following this division. Rather, following this division of the kingdom, Daniel’s prophecy in chapter eight goes immediately into the power represented by the fourth part of the image (or the power represented by the fourth beast), i.e., into the days of Antichrist (Daniel 8:9ff).

(The same prophetic scene is repeated in Daniel 11:3-4a, 21ff, providing additional details. And whether the verses lying between the division of Alexander the Great’s kingdom in this section [Daniel 11:4a] and the appearance of Antichrist [Daniel 11:21] — i.e.,Daniel 11:4-20 [4b] — are looked upon as depicting events during the years following Alexander the Great’s death or depicting events during the several years immediately preceding Antichrist’s rise to power is immaterial insofar as the matter at hand is concerned. Exactly the same thing is seen in chapter eleven as was previously seen in chapter eight. The kingdom seen following the four-way division of Alexander the Great’s kingdom is the same in both chapters — Antichrist’s kingdom, not a Roman kingdom [cf. Daniel 8:8-9, 21-23; 11:4, 21].
The preceding has been worded in the manner seen in order to show, regarding the matter under discussion, that it wouldn’t really make a difference which interpretation of Daniel 11:4-20 [4b] was followed. But to clarify matters regarding the proper interpretation of these verses, Daniel 11:4-20 [4b] has to do with events yet to occur in the future, not with events that have already occurred in the past. These verses provide commentary on previous verses in Daniel having to do with Antichrist’s rise to power during the first half of the Tribulation — subduing, conquering, three kings [Daniel 7:7-8, 24; 8:8-10; 11:4], then three others [Daniel 11:5-20], with Antichrist arising as the seventh [Daniel 11:21ff], exactly as seen in Revelation 12:3; 13:1; 17:8-11.
The first three kings conquered in Daniel chapter eleven [Daniel 11:4] have to do with Alexander the Great’s kingdom following his death [the kingdom was divided among his four generals]. The beast, Antichrist [the “little horn” of Daniel 8:9], coming out of the northern division of this kingdom, is seen subduing “three kings” [cf. Daniel 7:7-8, 24; 8:9-10]. That is, from the standpoint of the way that the matter is set forth in Daniel, he will be seen controlling this northern division of the kingdom and conquer the three kings controlling the other three parts of the kingdom [a kingdom still seen in Scripture as possessing life, still seen as existing, in the end times (cf. Daniel 2:35; 7:12)]. And, conquering these three other kings will give the “little horn,” Antichrist, control of the entire kingdom — something necessary if he is to control the governmental power depicted by the complete image.
Thus, Antichrist’s kingdom [a yet future kingdom, existing during the Tribulation] will emanate out of Alexander the Great’s kingdom [depicted by the third part of the “great image” (Daniel 2) or the third “great beast” (Daniel 7)], not out of that which is depicted by the fourth part of the “great image” or the fourth “great beast.” Knowledge of this fact alone, clearly stated in Daniel, will show that Rome can have no part in the entire matter.
Through the progression of events seen in the book of Daniel, necessitating that they be the same in the book of Revelation, the kingdom of the beast becomes the fourth kingdom, a kingdom that will not exist in any visible form before this man appears on the scene. And this kingdom, of necessity, will be a Middle Eastern kingdom (cf. Psalm 83; Daniel 11), not a Roman kingdom as is so often taught.
For additional information on the preceding, refer to Chapter 25, “The Beast — In Revelation in this site.)

About two hundred and eighty years following Alexander the Great’s death (about 40 B.C.), Rome appeared on the scene as the succeeding world power, but not as a world power fulfilling any part of Daniel’s prophecy surrounding the kingdom of Babylon. This prophecy will not again continue to be fulfilled until Antichrist appears during Daniel’s Seventieth Week. Then, and only then, will the fourth part of the image from Daniel 2 and the fourth beast in Daniel 7 come into existence.

2) Daniel 9

Now, what about “the people of the prince who is to come” in Daniel 9:26? Does that not refer to a destruction of Jerusalem in 70 A.D. and to the Romans being Antichrist’s people in history?

Not at all!

First note the expression, “the people of the prince who is to come,” and compare this with a similar expression in Daniel 7:27 KJV — “the people of the saints of the most High [lit. ‘the high places’ (also plural in the Hebrew text in Daniel 7:18, 22, 25b)],” who will one day take the kingdom (Daniel 7:18).

Note in verse eighteen (Daniel 7:18) that the ones who will one day take the kingdom are said to be “the saints of the most High [‘the high places’],”and in verse twenty-seven (Daniel 7:27) they are said to be “the people of the saints of the most High [‘the high places’].” The expression, “the people of the saints of the most High [‘the high places’]” in verse twenty-seven (Daniel 7:27) is, contextually, a reference to the saints themselves from verse eighteen (Daniel 7:18).

And this same type of expression in Daniel 9:26 should be understood in the same way that interpretation has already been established in the previous chapter of the book. The expression, “the people of the prince” in Daniel 9:26, contextually, has to be understood as a reference to the prince himself (and possibly also including those ruling with him). Failure to recognize the book’s own built in interpretation for Daniel 9:26 has resulted in confusion.

The destruction of Jerusalem in Daniel 9:26 (a destruction occurring outside the scope of Daniel’s Seventy-Week prophecy), as previously seen, is not a reference to the destruction that occurred in 70 A.D. but rather a reference to a future destruction under Antichrist in the middle of the Tribulation. This is the same destruction referred to in Luke 21:20-24 (cf. Revelation 11:2). Also note that Matthew 24:15ff and Luke 21:20ff parallel one another, depicting events in and around Jerusalem beginning in the middle of the Tribulation. Matthew’s gospel centers on one aspect of the matter (the rebuilt Temple on the Temple Mount in Jerusalem), and Luke’s gospel centers on another aspect of the matter (the city of Jerusalem itself).

The destruction in Daniel 9:26 must occur within the framework of time covered by the Seventy Weeks. This destruction has to do with events occurring in connection with Daniel’s prophecy of the Seventy-Weeks and can only occur during time covered by this prophecy, and contextually it occurs in connection with Antichrist breaking his covenant with Israel in Daniel 9:27 (cf. Daniel 11:22-32; 12:11; Matthew 24:15; 2 Thessalonians 2:3-4; Revelation 6:3-4).

And where this man’s actions will then lead is outlined in detail in both the books of Daniel and Revelation, along with a number of other books and numerous sections of Scripture. This is the man whom God, in the final analysis, will use to bring His plans and purposes surrounding Israel to pass. Despite this man’s goals, aims, ambitions, and aspirations — as he exercises power and great authority from Satan’s throne itself (Revelation 13:2) — God, in His sovereign control of all things, will use this man to bring both Israel to the place of repentance and Gentile world power to the place of destruction.

This will be followed by God’s judgment falling upon this man, on the basis of the unchangeable principles set forth in Genesis 12:3.

Then, God’s firstborn Sons — Christ, Israel, and the Church (following the adoption) — will occupy their proper places on and over the earth during the ensuing Messianic Era.

Note: The lion represents Babylon (Daniel 7:4), the bear Medo-Persia (Daniel 7:5), the leopard Greece (Daniel 7:6) and the fourth beast Antichrist (Daniel 7:8, 20; 8:9).

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The Time of Jacob's Trouble by Arlen Chitwood

Bible One - Arlen Chitwood's The Time of Jacob's Trouble, Ch. 3, The End of Gentile World Power

The following Word Document is SAFE to open and print: One Kingdom of this World (Babylon) under Different National Powers by Arlen L. Chitwood.docx

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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). ~~Arlen Chitwood

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The following does not match the excellence of Carol Miller's presentation on this subject to her and The Trickster Mark's Bible Class on January 5, 2014. See Thank You! Letter to Mark and Carol Miller re Trickster nickname.

Jesus, the True Vine
John 15:1-11
From e-Sword's Believers Bible Commentary

John 15:2 "Every G3956 branch G2814 in Me that does not bear G5342 fruit G2590, He takes G142 away G142; and every G3956 branch that bears G5342 fruit G2590, He prunes G2508 it so G2443 that it may bear G5342 more G4183 fruit G2590.

G142 αἴρω airō ah'ee-ro
A primary verb; to lift; by implication to take up or away; figuratively to raise (the voice), keep in suspense (the mind); specifically to sail away (that is, weigh anchor); by Hebraism (compare [H5375]) to expiate sin: - away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).

John 15:1 In the OT, the nation of Israel was depicted as a vine planted by Jehovah. But the nation proved unfaithful and unfruitful, so the Lord Jesus now presented Himself as the true vine, the perfect fulfillment of all the other types and shadows. God the Father is the vinedresser.

John 15:2 Opinions differ as to what is meant by the branch in Him that does not bear fruit. Some think that this is a false professor. He pretends to be a Christian but has never really been united to Christ by faith. Others think it is a true Christian who loses his salvation because of his failure to bear fruit. This is clearly impossible because it contradicts so many other passages which teach that the believer has an eternal salvation. Others think that it is a true Christian who becomes a backslider. He gets away from the Lord and becomes interested in the things of this world. He fails to manifest the fruit of the Spirit—love, joy, peace, longsuffering, gentleness, goodness, faith, meekness, temperance.

Exactly what the Lord does to the unfruitful branch depends on how the Greek verb airo is translated. It can mean “takes away” as in the King James tradition (also translated that way in John 1:29). Then it would refer to the discipline of physical death (1 Corinthians 11:30). However, the same word may mean “lifts up” (as in John 8:59). Then it would be the positive ministry of encouraging the fruitless branch by making it easier to get light and air, and hopefully, to bear fruit.

The branch that bears fruit is the Christian who is growing more like the Lord Jesus. Even such vines need to be pruned or cleansed. Just as a real vine must be cleaned from insects, mildew, and fungus, so a Christian must be cleansed from worldly things that cling to him.

John 15:3 The cleansing agent is the word of the Lord. The disciples had originally been cleansed by the word at the time of their conversion. Just as the Savior had been talking to them, His Word had had a purifying effect on their lives. Thus, this verse may refer to justification and/or sanctification.

John 15:4 To abide means to stay where you are. The Christian has been placed in Christ; that is his position. In daily walk, he should stay in intimate fellowship with the Lord. A branch abides in a vine by drawing all its life and nourishment from the vine. So we abide in Christ by spending time in prayer, reading and obeying His Word, fellowshipping with His people, and being continually conscious of our union with Him. As we thus maintain constant contact with Him, we are conscious of His abiding in us and supplying us with spiritual strength and resources. The branch can only bear fruit as it abides in the vine. The only way believers can bear the fruit of a Christ-like character is by living in touch with Christ moment by moment.

John 15:5 Christ Himself is the vine; believers are vine branches. It is not a question of the branch living its life for the Vine, but simply of letting the life of the Vine flow out through the branches. Sometimes we pray, “Lord, help me to live my life for You.” It would be better to pray, “Lord Jesus, live out Your life through me.” Without Christ, we can do nothing. A vine branch has one great purpose—to bear fruit. It is useless for making furniture or for building homes. It does not even make good firewood. But it is good for fruit bearing—as long as it abides in the vine.

John 15:6 Verse 6 has caused much difference of opinion. Some believe that the person described is a believer who falls into sin and is subsequently lost. Such an interpretation is in direct contradiction to the many verses of Scripture which teach that no true child of God will ever perish. Others believe that this person is a professor—one who pretends to be a Christian but who was never born again. Judas is often used as an illustration.

We believe that this person is a true believer because it is with true Christians that this section is concerned. The subject is not salvation but abiding and fruitbearing. But through carelessness and prayerlessness this believer gets out of touch with the Lord. As a result, he commits some sin, and his testimony is ruined. Through failure to abide in Christ, he is thrown out as a branch—not by Christ, but by other people. The branches are gathered and thrown into the fire, and they are burned. It is not God who does it, but people. What does this mean? It means that people scoff at this backslidden Christian. They drag his name in the mud. They throw his testimony as a Christian into the fire. This is well illustrated in the life of David. He was a true believer, but he became careless toward the Lord and committed the sins of adultery and murder. He caused the enemies of the Lord to blaspheme. Even today, atheists ridicule the name of David (and of David's God). They cast him, as it were, into the fire.

[Note: My belief is the person described above (John 15:6) is carnal, having not entered the standing grace gate, and therefore, at the judgment seat, his works will be burned up by fire and he will be cast into the outer darkness to remain there during the millennium, the 1,000 years before entering eternity.]

John 15:7: Abiding is the secret of a successful prayer life. The closer we get to the Lord, the more we will learn to think His thoughts after Him. The more we get to know Him through His Word, the more we will understand His will. The more our will agrees with His, the more we can be sure of having our prayers answered.

John 15:8: As the children of God exhibit the likeness of Christ to the world, the Father is glorified. People are forced to confess that He must be a great God when He can transform such wicked sinners into such godly saints. Notice the progression in this chapter: fruit (John 15:27), more fruit (John 15:2), much fruit (John 15:8).

“So you will be My disciples.” This means that we prove to be His disciples when we abide in Him. Others can then see that we are true disciples, that we resemble our Lord.

John 15:9 The love which the Savior has for us is the same as the love of the Father for the Son. Our hearts are made to bow in worship when we read such words. It is the same in quality and degree. It is “a vast, wide, deep, unmeasurable love, that passeth knowledge, and can never be fully comprehended by man.” It is “a deep where all our thoughts are drowned.” “Abide in My love,” said our Lord. This means we should continue to realize His love and to enjoy it in our lives.

John 15:10 The first part of verse 10 tells us how we can abide in His love; it is by keeping His commandments. “There is no other way to be happy in Jesus, but to trust and obey.” The second half of the verse sets before us our Perfect Example. The Lord Jesus kept His Father's commandments. Everything He did was in obedience to the will of God. He remained in the constant enjoyment of the Father's love. Nothing ever came in to mar that sweet sense of loving fellowship.

John 15:11 Jesus found His own deep joy in communion with God His Father. He wanted His disciples to have that joy that comes from dependence upon Him. He wanted His joy to be theirs. Man's idea of joy is to be as happy as he can by leaving God out of his life. The Lord taught that real joy comes by taking God into one's life as much as possible. “That your joy may be full,” or “fulfilled.” Their joy would be fulfilled in abiding in Christ and in keeping His commandments. Many have used John 15:1ff to teach doubts concerning the security of the believer. They have used the earlier verses to show that a sheep of Christ might eventually perish. But the Lord's purpose was not “that your doubts may be full,” but that your joy may be full.

The following Word Document is SAFE to open and print: Jesus, the True Vine, From e-Sword's Believers Bible Commentary.docx

Some links in this site that may add to the subject:

Holy Spirit – Ministries and Filling!

Saved once, Saved always?

Doorway to Inheritance of the Great Salvation

God's Path to Glory Diagram, Gates and Paths, LEGAL SIZE.docx

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The Crown Jewel of Christian Doctrine

The Doctrine of Salvation -- Redemption Plan of God for Man
By Charles Strong of Bible One

The Focus

I believe it is fair to say that when one views Christianity as a whole, he may equitably conclude that it is an assortment of doctrinal policies and methodologies, with several that contradict one another, and some with no apparent basis in Scripture, but which are only anchored in and by the traditions to which they belong.

This study is not to address all the variances publicized by the numerous doctrinal assertions, but its purpose is to highlight and clarify the doctrine of salvation, which is central to all of Scripture and which indeed frames the purpose and goal for man’s creation and existence. This biblical teaching, herein called The Redemption Plan of God for Man, is the crown jewel of all Christian dogma; and, a correct understanding of it will insure sound footing for all else that is revealed by God within His written Word.

There is no doctrine more central to the proliferation of Christian tenets than the “salvation of man.” For without this most basic creed, nothing else matters. This of course is contingent upon the belief that man has lost his way or “fallen” in the first place, an article of faith that is assumed by most, if not all, Christian religions, the result of man’s action revealed in the book of Genesis chapter three (Genesis 3).

The Challenge

But the task one must face when addressing this matter is not unlike the difficulty one faces when addressing other doctrinal issues, i.e., understanding and dealing with definitive confines placed on them by their denominational creeds. The doctrine of salvation is normally placed into two theoretical camps, i.e.,

(1) Arminianism — the teachings of Jacobus Arminius, a Dutch theologian of the 1500’s, who stressed that “free will” ruled the concept of salvation, or
(2) Calvinism — the teachings of John Calvin, a Swiss Protestant reformer of the 1500’s, who stressed the sovereignty of God and His fixed selection of those who are to be saved.

Although both camps (positions/views) accept the depravity (fallen nature) of man, Arminians essentially maintain that the offer of salvation is extended to all men, may be faith-accepted or rejected by man, but may be subsequently lost should a life of “good works” fail to follow one’s faith-acceptance of the offer (salvation is therefore ultimately obtained, not by faith alone, but by “faith plus works”); whereas, Calvinist fundamentally believe that God has selected a limited number for salvation, that God will insure the faith-acceptance of salvation by those selected, but should a life of “good works” fail to follow the decision of faith, this would only prove that the initial decision of faith in Christ wasn’t genuine in the first place.

The establishment of various Christian denominations derived from these two basic positions (i.e., salvation by faith alone vs. salvation by faith plus works) is not surprising given the fact that each view utilizes several key passages of Scripture, from which emerge firmly contradictory interpretations. But if one will study these passages of Scripture, utilizing correct contextual principles and comparing Scripture with Scripture under the tutelage of the Holy Spirit (John 14:26; 16:13; 1 Corinthians 2:13), he will discover that there is no contradiction whatsoever; and, will come to the realization that God’s plan of redemption for man is not only the thread that ties all Scripture together but also reflects the purpose and goal of man’s creation and existence.

“Conflicting” Passages of Scripture

The following are a few of the passages that represent the conflict existing between the two camps previously mentioned, i.e., (1) Arminianism and (2) Calvinism.

Arminianism

For the message of the cross is foolishness to those who are perishing, but to us who are being saved [sozo - verb tense refers to a present, continuous action] it is the power of God. (1 Corinthians 1:18)
Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, (2) by which also you are saved, if you hold fast that word which I preached to you — unless you believed in vain. (1 Corinthians 15:2)
What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him? . . . (17) Thus also faith by itself, if it does not have works, is dead. . . . (24) You see then that a man is justified by works, and not by faith only. (James 2:14, 17, 24)

Calvinism

For if Abraham was justified by works, he has something to boast about, but not before God . . . (5) But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness (Romans 4:2, 5)
For by grace you have been saved [este sozo, a “periphrastic perfect” indicating action completed in past time, with the results of this action extending into present time and existing in a finished state ] through faith, and that not of yourselves; it is the gift of God, (9) not of works, lest anyone should boast. (Ephesians 2:8-9)
Who has saved us and called us with a holy calling, not according to our works, but according to His own purpose and grace which was given to us in Christ Jesus before time began. (2 Timothy 1:9)
But someone will say, “You have faith, and I have works.” Show me your faith without your works, and I will show you my faith by my works. (James 2:18)

The conflict, as seen in the scriptural passages and arguments above, are resolved once a Christian understands the composition of man and how the redemption plan of God affects each part of man.

The Composition of Man

The topic of salvation addressed in Scripture, contrary to the narrow view propagated by most Christian organizations, encompasses the totality of man, i.e., each of man’s components with each employing its own separate process and goal. This being the case, it is fundamental that one understand the tripartite composition of man, which is expressed by the following passages of Scripture.

Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)
For the Word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow [body], and is a discerner of the thoughts and intents of the heart. (Hebrews 4:12)

It should be emphasized that the Author (Holy Spirit) of Scripture selected very specific words within the original language (Koine Greek) employed in the New Testament (pneuma [spirit], psuche [soul], soma [body]) to describe man’s composition.

And aside from the convoluted attempts by various “theologians” to reduce the composition of man from a trichotomy (three components) to a dichotomy (two components, e.g., physical and spiritual), one should clearly understand that the Author of Scripture never confuses these selected words anywhere in Scripture, but in fact specifically selected them for a designed purpose.

The tripartite nature of man in fact only confirms the Genesis account of man’s creation. Man was created in the “image” of God, according to His “likeness,” in accord with the Tripartite Nature of God.

Then God said, “Let Us make man in Our image, according to Our likeness . . .” (27a) So God created man in His own image; in the image of God He created him . . . . (Genesis 1:26-27a [26a])

Not only does the name (elohiym) utilized by the Author of Scripture in the initial chapters of the book of Genesis indicate a “plurality,” but this plurality — Trinity of God (Father, Son, and Holy Spirit) — is also unmistakably evident by numerous passages within the New Testament, which may be further studied by activating the link: Bible One - Charles Strong's The Trinity

Therefore, to understand God’s redemption plan for man, one must understand how it affects each component of the tripartite nature of man.

By doing this, one may then realize that there are no contradictory passages of Scripture regarding the total concept of man’s salvation; and, that this multifaceted dogma is indeed the crown jewel of Christian doctrine.

The Redemption Plan of God for Man
Salvation — Past, Present, Future [1]

For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. (Ephesians 2:8-9)
For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. (1 Corinthians 1:18)
Are they [angels] not all ministering spirits sent forth to minister for those who will inherit [lit. “for the sake of the ones about to inherit”] salvation? (Hebrews 1:14)

“Salvation” in the Word of God is spoken of in three tenses — past, present, and future:

1) Christians have been saved.
2) Christians are being saved.
3) Christians are about to be saved.

The previously quoted verses provide examples of how Scripture deals with each of these three tenses or aspects of salvation.

In Ephesians 2:8-9, salvation is a past, completed act.

In 1 Corinthians 1:18, salvation is a present, continuous work.

In Hebrews 1:14, salvation is a future, inherited possession.

Since the Word of God presents salvation in a framework of this nature, it is vitally important in Scriptural interpretation to first ascertain to which of these three aspects of salvation any given passage pertains.

In the past aspect of salvation, dealt with in Ephesians 2:8, the words in the corrected text, “you have been saved,” are a translation of two Greek words that form what is called in the Greek text a “periphrastic [per-uh-FRAS-tik] perfect.” The “perfect” tense refers to action completed in past time, with the results of this action extending into present time and existing in a finished state. The “periphrastic” construction places additional emphasis on the present, finished state and refers to the persistent results during present time of the past, completed work.

Salvation in this verse (Ephesians 2:8) is wrought by grace through faith, accomplished completely in past time, and is the present possession of every believer. This present possession, in turn, constitutes an active, continuing, ever-abiding salvation.

The eternal security of the believer cannot be expressed in stronger terms than the periphrastic construction of the perfect tense in Ephesians 2:8, for the present results of the past action, in this case, can only continue unchanged forever.

However, in 1 Corinthians 1:18, dealing with the present aspect of salvation, things are presented in an entirely different light than seen in Ephesians 2:8. Rather than the verb tense in the Greek text referring to a past, completed act, the tense refers to a present, continuous work. The latter, Ephesians 2:8, has already been completed, but the former, 1 Corinthians 1:18, has yet to be completed.

Then, in Hebrews 1:14, dealing with the future aspect of salvation, matters are presented in a completely different light yet. The wording in the Greek text of this verse refers to something that is about to occur. Nothing is past or present; the reception of this salvation, in its entirety, is placed in the future.

Further, the salvation referred to in Hebrews 1:14 is not only to be realized in the future, but it is also an inherited salvation. And the thought of inheritance further distinguishes the salvation in this verse from the salvation previously seen in Ephesians 2:8, for the salvation that Christians presently possess is not an inherited salvation.

Rather, our present salvation was obtained as a free gift during the time we were alienated from God. And, as aliens (outside the family of God), we were in no position to inherit salvation, for inheritance in Scripture is always a family matter.

In the Old Testament, “sons” were first in line to receive the inheritance, with “daughters” next. If there were no sons or daughters in the immediate family, the inheritance was passed on to the nearest family member or members, designated by the law of inheritance (Numbers 27:8-11).

Consequently, an individual had to be a family member before he could be considered for the inheritance, which, during the present dispensation, is restricted to “children” or “sons” of the Owner. That’s why the statement is made in Romans 8:17, “. . . if children, then heirs . . . .” And that’s also why in Hebrews 1:14 that an inherited salvation pertains to those who have already been saved, those who are no longer alienated from God but are presently family members.

In this respect, the complete scope of salvation — past, present, and future — has a beginning point, with an end in view. It involves the Spirit of God breathing life into the one having no life, effecting the birth from above. And this has been done with a purpose, an end, in view. This has been done so that the Spirit can take the one who now has spiritual life and perform a work in the life of that individual, with a view to an inheritance that will be realized at a future time.

Thus, one should immediately be able to see the importance of proper distinctions being drawn and observed in the realm of these three aspects of salvation. And depending on how one approaches and deals with the different salvation passages in Scripture, either difficulties can be avoided on the one hand or insurmountable problems can result on the other.

THE TRIPARTITE NATURE OF MAN

Now may the God of peace Himself sanctify you completely; and may your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. (1 Thessalonians 5:23)

Man is a tripartite being comprised of spirit, soul, and body; and the salvation of man within its complete scope (past, present, and future) pertains to the salvation of man with respect to his complete being. In the study of Scripture it is revealed that each of these three parts of man is subject to salvation at different times. Thus, to understand salvation in its complete scope, one must first understand certain things about man’s tripartite nature. Then, salvation in relation to this tripartite nature becomes the issue.

The first chapter of Genesis reveals that man was created in the “image” and “likeness” of God. The word translated “God” in the Hebrew text of this statement is Elohim. This is a plural noun, which, in complete keeping with related Scripture, would include all three members of the Godhead — God the Father, God the Son, and God the Holy Spirit (e.g., cf. John 1:1-3).

Since Elohim is a trinity, for man to be created in the “image” and “likeness” of God, he too must be a trinity. Unlike the dichotomous animal kingdom (created apart from the “image” and “likeness” of God) possessing only bodies and souls, trichotomous man (created in the “image” and “likeness” of God) is a triune being. Man not only possesses a body and a soul, but he also possesses a spirit as well.

Jesus is Elohim manifested in the flesh; and having been made in the “likeness” of man (but apart from man’s fallen nature), He, as man, must also be a trinity (John 1:14; Philippians 2:7). This tripartite nature of Christ, in whom “dwells all the fullness of the Godhead bodily” (Colossians 2:9), was clearly revealed at the time of His death.

At this time Jesus yielded up His spirit, which went back into the presence of His Father in heaven (Luke 23:46; cf. Ecclesiastes 12:7; Acts 7:59); His soul went into Hades, the place of the dead, housed inside the earth at that time (Acts 2:27); and His body was removed from the Cross and placed in Joseph of Arimathaea’s tomb (Matthew 27:57-61). This threefold separation persisted until the soul and spirit re-entered the body at the time Christ was raised from the dead.

Thus, God, Elohim, is a trinity; Jesus, Elohim manifested in the flesh, is likewise a trinity; and man, created in the “image” and “likeness” of Elohim, can only be a trinity as well. Accordingly, a complete redemption provided by the triune God must, of necessity, pertain to man as a complete being. Man’s complete redemption must encompass spirit, soul, and body.

1) PAST, PRESENT, FUTURE . . . SPIRIT, SOUL, BODY

When man sinned in the garden in Eden, the complete being of man — spirit, soul, and body — became in a fallen state. God had commanded Adam concerning the fruit of the tree of the knowledge of good and evil,

“you shall not eat, for in the day that you eat of it you shall surely die” (Genesis 2:17).

After Satan had deceived Eve into eating of the fruit of this tree, she then

“gave to her husband with her, and he ate.”

Immediately following this,

“the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves coverings” (Genesis 3:1-7).

At the time of the fall, Adam and Eve lost something; and it is clearly stated in Scripture that both immediately recognized this fact. That which they lost could only have been a covering of pristine glory that had previously clothed their bodies, for they, following the fall, found themselves in a twofold condition:

1) Naked.
2) Separated from God.

God is arrayed in a covering of “light,” connected with “honor and majesty.” And man, created in the “image” and “likeness” of God, could only have been arrayed in a similar manner prior to the fall.

Bless the LORD, O my soul! O LORD my God, You are very great: You are clothed with [“You have put on”] honor and majesty. (Psalm 104:1)
Who cover Yourself with light as with a garment, who stretch out the heavens like a curtain. Psalm 104:2)

Recognizing the loss of this covering, realizing that they were naked, explains why Adam and Eve immediately sought to clothe themselves following the fall. They tried to replace the covering that had been lost with a work of their own hands, with fig leaf aprons. And then, apparently realizing the utter inadequacy of this covering, they, in their fallen state, sought to hide from God.

God, finding Adam and Eve in this condition, completely rejected the works of their hands. God completely rejected their feeble efforts to atone for their own sin by seeking to replace the covering of pristine glory with fig leaves.

Then, to bring His fallen creature back into a right relationship (although not in complete keeping with their previously un-fallen state — something still future even today), God provided a covering consisting of animal skins (Genesis 3:21).

This necessitated death and the shedding of blood; and herein lie basic, unchangeable truths concerning the state of fallen man and the means that are necessary to effect his redemption.

Unredeemed man is a fallen creature, alienated from God; and two things are necessary to effect his redemption:

1) Divine intervention.
2) Death and shed blood.

These truths have forever been set forth in the opening chapters of Genesis and can never change.

(Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [Genesis 3:7], the word has to do with absolute nakedness, but not so in the former [Genesis 2:25].
Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [Genesis 2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment]. In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal outer garments worn by kings [fulfilling the reason for man’s creation — to rule the earth (Genesis 1:26-28)].
Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel].
Adam, prior to the fall, never wore regal garments or held the scepter. In this respect, he never moved beyond the description given in Genesis 2:25 — a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments].
Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man — spirit, soul, and body — with a view to not only a restoration of the Glory but to regality beyond this restoration.)

A) SPIRIT

Man’s sin in the garden in Eden produced death. Man died the day he ate of the forbidden fruit. Since his body continued to live, revealing that his soul — the life-giving principle in the blood (Leviticus 17:11; cf. Genesis 9:4) — remained unchanged with respect to life (natural life), it is evident that it was his spirit that died.

The spiritual nature is that part of man that links him directly with God. “God is spirit,” and man’s worship of God must be “in spirit and truth” (John 4:24 NASB95). The death of Adam’s spirit separated him from God (establishing the primary meaning of “death” in Scripture — separation from God), and this death (this separation from God) “spread to all men” (Romans 5:12).

Scripture speaks of an unsaved person as being “dead in trespasses and sins” (Ephesians 2:1). With an unredeemed, inanimate spirit (spiritually dead), he is alienated from God, separated from God (Ephesians 2:12).

But once the person has been born from above, he is then spoken of as having passed “from death into life,” as having been “quickened [NKJV: ‘made us alive’]” (John 5:24; Ephesians 2:5). Possessing an animate spirit, possessing spiritual life (having been made alive spiritually), he is no longer separated from the One who Himself is “Spirit” (John 4:24).

This aspect of salvation is brought to pass by the Spirit of God breathing life into the one having no life, based on Christ’s finished work at Calvary; and once this has been accomplished, everything surrounding the work effecting this aspect of salvation has been completed, with this work existing in a finished state (as previously seen through the use of the perfect tense in Ephesians 2:8.

Thus, the salvation experience that man enters into at the time of the birth from above is a work of the Spirit, based on a previous work of the Son. It is a spiritual birth and has to do with man’s spirit alone: “. . . that which is born of the Spirit is spirit” (John 3:6b).

B) SOUL

The salvation of the soul, on the other hand, should never be associated with the past aspect of salvation. Scripture carefully distinguishes between the soul and the spirit, never using the words interchangeably in this respect (cf. 1 Thessalonians 5:23; Hebrews 4:12).

And Scripture also carefully distinguishes between salvation in relation to the spirit and salvation in relation to the soul. Salvation in relation to the spirit is always dealt with in a past sense, but not so with the salvation of the soul. Rather, the salvation of the soul is always dealt with in a future sense:

receiving the end of your faith -- the salvation of your souls. (1 Peter 1:9)
Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted Word, which is able to save your souls. (James 1:21)
But we are not of those who draw back to perdition, but of those who believe [are faithful] to the saving of the soul. (Hebrews 10:39)

The statements and exhortations in these verses pertain to Christians alone — those whose spirits have already been saved and whose souls are in the process of being saved, with the salvation of the soul being realized only at a future time.

C) BODY

The salvation of the body presents very few problems for the majority of Christians. Very few Christians contend, contrary to Scripture, that the body has either already been redeemed or is in the process of being redeemed. Scripture places the redemption of man’s body entirely in the future (Romans 8:23).

The Christian’s body is presently in a continuous state of deterioration. The body grows old and weakens with time; and the body is subject to sickness, disease, and eventually death. This must ever remain the case as long as the body remains in its present state. The “wages of sin is death” (Romans 6:23), and the unredeemed body must pay the price that sin requires.

Within this unredeemed body lie two opposing entities, each seeking dominion — a redeemed spirit, and an unredeemed soul. The unredeemed soul is housed in an unredeemed body, and the two are mutually compatible. But the redeemed spirit housed alongside an unredeemed soul in an unredeemed body experiences no compatibility with either of the other two at all. Compatibility is not possible, for “what fellowship has righteousness with lawlessness? And what communion has light with darkness?” (2 Corinthians 6:14).

This heterogeneous union is what produced the cry of the Apostle Paul in Romans 7:24,

O wretched man that I am! Who shall deliver me from this body of death?
(For information on the redemption of the body, refer to the appendix, “Adoption, Redemption of the Body,” in Arlen Chitwood's book, God’s Firstborn Sons BOOK, in this site.)

2) SOULICAL, SPIRITUAL, CARNAL

According to the Word of God, every man can be categorized as being either soulical, spiritual, or carnal. The word “soulical” pertains to all non-Christians, and the words “spiritual” and “carnal” pertain to two classes of Christians.

A) SOULICAL

But the natural man [the “soulical” man] does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. (1 Corinthians 2:14)

The Greek word translated “soul” throughout the New Testament is psuche. This word has to do with “the natural life” of the individual. The soul is the seat of a person’s emotions, feelings, and desires pertaining to his man-conscious existence.

The Greek word translated “natural” in 1 Corinthians 2:14 is psuchikos, a form of the word psuche. Psuchikos is the “natural” or “soulical” life (self-life) that man has in common with the animal kingdom.

The soulical man is dominated or ruled by his soul, which includes all the experiences, desires, emotions, sensations, likes, and dislikes within the personal, natural life of the individual. Such likes, dislikes, etc. will vary from individual to individual, but all emanate from the soul-life of man. The soulical man is alienated from God and, thus, possesses no way to grasp spiritual truth. A man must be born from above — made alive spiritually — before he can possess spiritual discernment.

B) SPIRITUAL

And I, brethren, could not speak to you as to spiritual . . . . (1 Corinthians 3:1a)

The Greek word translated “spirit” throughout the New Testament is pneuma. This word is used in the New Testament referring to the Holy Spirit, man’s spirit, angels (both fallen and un-fallen), a state of mind or disposition, wind, and breath. Examples in Scripture of the last four are Luke 8:55; John 3:8; 1 Corinthians 4:21; 2 Timothy 1:7; Hebrews 1:7; 1 Peter 3:19.

Man’s spirit is the seat of the higher divine life pertaining to his God-conscious existence. The Greek word translated “spiritual” in 1 Corinthians 3:1a is pneumatikos, a form of the word pneuma. The spiritual man is one who is controlled by the Spirit of God acting through his own spirit (through a spirit made alive by the birth from above).

The spiritual man, unlike the soulical man, controls his emotions, feelings, and desires pertaining to his still-present, man-conscious existence. He brings his unredeemed body under subjection and exerts control over the soulical man. This, of course, is not performed within his own power, but within the power of the indwelling Holy Spirit. This is an experience open to redeemed man alone, to an individual who has been made alive spiritually.

Unredeemed man, on the other hand, although a trichotomous being, fails to rise above the dichotomous animal kingdom in his natural or soulical existence. He lacks a redeemed spirit with the accompanying, indwelling Holy Spirit. He, with an inanimate spirit, is spiritually dead. And, consequently, he remains alienated from God. Thus, an existence outside the soulical (natural) for unredeemed man is not possible.

C) CARNAL

. . . but as to carnal, as to babes in Christ. (1 Corinthians 3:1b)

The Greek word translated “carnal” is sarkikos. This is a form of the word sarx, which means “flesh.” Sarkikos (fleshly) is the opposite of pneumatikos (spiritual). The carnal Christian is, thus, “fleshly” as opposed to “spiritual.” He is one who allows himself to be controlled by his soul rather than by the indwelling Holy Spirit. He, as the soulical man (the unsaved man), follows his personal emotions, feelings, and desires.

He, however, unlike the soulical man, has been born from above and is capable of grasping spiritual truth. But, unlike the spiritual man, this truth is not being received. Thus, the carnal Christian, without an impartation of spiritual truth flowing into his saved human spirit, remains immature and fleshly, following the fleshly impulses of the soul.

(The use of “flesh” or “fleshly” in the preceding respect would be a direct allusion back to that which occurred in Eden at the time of the fall. Man, following his fall, possessed a body that was no longer enswathed in a covering of Glory, with the exposed flesh openly demonstrating this fact. This is what is meant by Christ coming “in the likeness of sinful flesh” [Romans 8:3]. Christ came to earth in a body not enswathed in the Glory of God.
This was the crux of the ignominy and shame surrounding the events of Calvary. Not only was Christ’s body of flesh [apart from the covering of Glory] arrayed in a mock regal manner [with a robe and a crown of thorns], but He hung on the cross without even His Own garments to cover His body, for all to behold that which had been wrought by sin 4,000 years earlier — nakedness, and death [Matthew 27:27-36].
There though is nothing wrong with “flesh” per se. Man was created in a body of flesh, Christ presently has a body of flesh, and both God’s Son and man will live in bodies of flesh forever.
But, though there is nothing wrong with a body of “flesh,” there is something wrong with a body of flesh that is not enswathed in the Glory of God.)

Within the scope of that which God reveals about the impartation of spiritual truth to redeemed man alone lies the great lesson concerning unredeemed man’s relationship to the Word of God. It is utterly futile for unredeemed man to either himself attempt to understand the Word of God or for redeemed man to attempt to teach him the Word of God. Scripture is “spiritually discerned,” and a man must be born from above — be made alive spiritually, which places him in a position where he can exercise spiritual discernment — before he can understand the things of the Spirit of God. The soulical (unredeemed) man, completely alienated from God — spiritually dead and in no position to exercise spiritual discernment — cannot understand spiritual things, and they appear to him as no more than “foolishness” (1 Corinthians 2:14).

(Unredeemed man can understand the letter of Scripture [i.e., the stories or accounts of events in Scripture, viewing them as he would a secular book]. But to take these stories or accounts of events and see the spiritual content that God has built into them is completely beyond his ability [cf. 2 Corinthians 3:6ff]. He simply cannot understand the things of the Spirit, for, spiritually, he is dead; he is alienated from God.)

Thus, herein also lies the reason why the things of the Spirit have been hidden from the “wise and prudent,” but revealed unto “babes” (cf. Matthew 11:25). Certain Christian intelligentsia of the present dispensation, even though saved and in a position to understand the Word of God, too often seek spiritual discernment in the light of worldly wisdom rather than through comparing Scripture with Scripture and looking to the indwelling Spirit to lead them “into all truth” (John 16:13; 1 Corinthians 2:9-13).

And, although those Christians who seek spiritual discernment in this manner may often be looked upon as great spiritual leaders, theologians, expositors, etc., they, in the final analysis, cannot understand these things. Such individuals can only be sadly lacking in the very realm where they are held in high esteem.

While at the same time, “babes” (Greek: nepios, those who are still on the milk of the Word and have not grown enough to even partake of solid food), by the leadership of the Spirit of God — as they compare Scripture with Scripture and look to the Spirit to lead them “into all truth” — can invariably be brought into an understanding of these things. They, by turning to the Word and looking to the Spirit for discernment and leadership, can understand more about these same spiritual truths than the “wise and prudent” who turn to places other than the Word and either ignore or reject the Spirit’s discernment and leadership.

REDEEMED MAN

Redeemed man, through a past and finished work of the Spirit, based on a past and finished work of Christ, has been brought from a dead to a living state spiritually. He has passed “from death into life.” And in this living state, he is now in a position to realize the purpose for his salvation — the salvation of his soul.

One aspect of salvation is past. The individual presently possesses eternal life, and nothing can ever change or nullify this fact. But the individual has been saved for a purpose, which will be brought to pass only within the framework of his realizing present and future aspects of salvation.

And this complete panorama of the salvation message, with a purpose in view, must be recognized. Redeemed man must recognize that there is not only a past aspect to salvation but present and future aspects as well. And the present and future aspects of salvation are inseparably connected with man one day being brought into a realization of the purpose for which he was created in the beginning — “. . . let them have dominion” (Genesis 1:26-28). Present and future aspects of salvation have to do with man occupying regal positions following the time when he, in that coming day, is brought into a realization of the salvation of his soul.

1) THE COMPLETE SALVATION ISSUE

In order to effect man’s eternal redemption, the Spirit of God deals with unsaved man on one basis alone. The Spirit deals with unsaved man solely on the basis of Christ’s finished work at Calvary.

But once an individual has believed on the Lord Jesus Christ and has been dealt with on the basis of Christ’s finished work, realizing the birth from above — the salvation of his spirit — the salvation issue then shifts from the salvation of his spirit, to the salvation of his soul. The salvation of the spirit becomes a past, completed work and is never dealt with as an issue beyond this point. The Spirit of God, from this point forward, deals with the individual solely on the basis of present and future aspects of salvation. The individual, from this point forward, is dealt with in relation to the salvation of his soul.

Thus, all Scriptures dealing with carnality or unfaithfulness of Christians, resulting in forfeiture or loss, MUST pertain to issues surrounding the salvation of the soul, NEVER to issues surrounding the salvation of the spirit.

Once the salvation of the spirit has been effected, making it possible for the indwelling Spirit of God to impart spiritual truth into and control an individual’s life through his own spirit, then man’s unredeemed soul occupies the center of attention. And salvation now (in relation to the soul, not the spirit) becomes dependent on the actions of the individual.

Salvation now becomes dependent on the life one lives after his spirit has been saved. Salvation now becomes dependent on the individual allowing the Spirit of God to impart spiritual truth into and control his life through his own spirit.

An individual allowing the Spirit of God to impart spiritual truth into and control his life through his own spirit progressively grows from immaturity to maturity. He progressively grows into a spiritually mature Christian. Growing in this manner, he exerts control over his emotions, feelings, and desires pertaining to his man-conscious (soulical) existence. And, by this means, he will ultimately come into a realization of the salvation of his soul (life).

On the other hand, an individual who refuses to allow the Spirit of God to impart spiritual truth into and control his life in the preceding manner can only remain a carnally immature Christian. Apart from the assimilation of spiritual truth, resulting in spiritual growth, he cannot help but be controlled by his emotions, feelings, and desires pertaining to his man-conscious (soulical) existence. And, accordingly, such a person will ultimately suffer the loss of his soul (life), which can have no bearing whatsoever on his eternal salvation (for that is a past, finished matter which has already been dealt with).

2) THE COMPLETE SALVATION MESSAGE

The shift of the salvation issue from the spirit to the soul at the time of the birth from above necessitates a corresponding shift from the salvation message that is to be proclaimed to the unsaved (which concerns the salvation of the spirit) to the salvation message that is to be proclaimed to the saved (which concerns the salvation of the soul). This must ever be the case, for that which is past ceases to be the issue, and that which is present and future becomes the issue.

(For commentary on a related subject see Brought Forth from Above BOOK in this site.)

The only message to be carried to the unsaved is the gospel of grace. This is the good news that “Christ died for our sins according to the Scriptures.” This message alone forms the basis upon which the Spirit can breathe life into the one having no life (1 Corinthians 15:3; cf. 1 Corinthians 2:1-2).

But once the unsaved individual has believed on the Lord Jesus Christ, experiencing the birth from above, the message must then change, for the goal of the message will have been realized. The Spirit must then deal with the individual on an entirely different plane, with the issue at the forefront no longer being the salvation of the spirit, but the salvation of the soul.

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 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 for 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. Consequently, they will occupy no position among the “many sons” who will be brought to glory.

(The subject surrounding pastor-teachers and each having been entrusted with a flock, with a view to the salvation of not only the souls of the pastor-teachers but the souls of those in their flocks as well, is developed more fully in Ch. 8, The Ministry of Elders (SOS), Salvation of the Soul in this site.

CONCLUDING THOUGHTS

Failure to understand and distinguish between the salvation that we presently possess and the salvation to be revealed when our Lord returns has wrought untold confusion in Christian circles.

Many Christians take Scriptures dealing with the salvation to be revealed and seek to apply them to the salvation that we presently possess. And misapplying Scripture in this manner, these individuals arrive at the erroneous conclusion that it is possible for a saved person to be lost, which not only casts reproach upon the sufficiency of the finished work of Christ at Calvary, but also does violence to numerous portions of the Word of God.

Then, on the other hand, there are those Christians who recognize that the loss of one’s eternal salvation is not possible, but still fail to understand distinctions between the salvation of the spirit and the salvation of the soul. Most from this group take many of these same verses and seek to either apply them to the nation of Israel or to unregenerate individuals, whether Jew or Gentile. And applications of this nature not only remove the Spirit’s exhortations and warnings to redeemed individuals, but erroneous interpretations in one area of Scripture will often, for the sake of consistency, lead to erroneous interpretations in other areas.

Thus, the importance of understanding distinctions between the salvation of the spirit and the salvation of the soul become self-evident.

Let it be forever stated: Redeemed man has come into a position from which he can never be removed. But this same redeemed man, in this position, is directly responsible to his Creator; and, at a future date, he will either inherit as a joint-heir with his Lord or suffer loss in the presence of his Lord. The former will be realized through the salvation of his soul, or the latter will, instead, be realized through the loss of his soul.

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Bible One - Charles Strong's The Crown Jewel of Christian Doctrine

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[1] Salvation — Past, Present, Future (SOS) of Salvation of the Soul in this site.

Also see SOULICAL, SPIRITUAL or CARNAL MAN in this site. And as an aside: Bible Trichotomies I've gathered to date -- 199 Trichotomies! The following Word Document is SAFE to open and print: Trichotomies of the Bible.docx

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The reason why the things of the Spirit have been hidden from the “wise and prudent,” but revealed unto “babes” (cf. Matthew 11:25). Certain Christian intelligentsia of the present dispensation, even though saved and in a position to understand the Word of God, too often seek spiritual discernment in the light of worldly wisdom rather than through comparing Scripture with Scripture and looking to the indwelling Spirit to lead them “into all truth” (John 16:13; 1 Corinthians 2:9-13).

SOULICAL, SPIRITUAL or CARNAL MAN
By Arlen Chitwood of Lamp Broadcast

A) SOULICAL

But the natural man [the “soulical” man] does not receive the things of the Spirit of God, for they are foolishness to him; nor can he know them, because they are spiritually discerned. (1 Corinthians 2:14)

B) SPIRITUAL

And I, brethren, could not speak to you as to spiritual . . . . (1 Corinthians 3:1a)

On the other hand, an individual who refuses to allow the Spirit of God to impart spiritual truth into and control his life in the preceding manner can only remain a carnally immature Christian. Apart from the assimilation of spiritual truth, resulting in spiritual growth, he cannot help but be controlled by his emotions, feelings, and desires pertaining to his man-conscious (soulical) existence. And, accordingly, such a person will ultimately suffer the loss of his soul (life), which can have no bearing whatsoever on his eternal salvation (for that is a past, finished matter which has already been dealt with).

C) CARNAL

. . . but as to carnal, as to babes in Christ. (1 Corinthians 3:1b)

(The use of “flesh” or “fleshly” in the preceding respect would be a direct allusion back to that which occurred in Eden at the time of the fall. Man, following his fall, possessed a body that was no longer enswathed in a covering of Glory, with the exposed flesh openly demonstrating this fact. This is what is meant by Christ coming “in the likeness of sinful flesh” [Romans 8:3]. Christ came to earth in a body not enswathed in the Glory of God.
This was the crux of the ignominy and shame surrounding the events of Calvary. Not only was Christ’s body of flesh [apart from the covering of Glory] arrayed in a mock regal manner [with a robe and a crown of thorns], but He hung on the cross without even His Own garments to cover His body, for all to behold that which had been wrought by sin 4,000 years earlier — nakedness, and death [Matthew 27:27-36].
There though is nothing wrong with “flesh” per se. Man was created in a body of flesh, Christ presently has a body of flesh, and both God’s Son and man will live in bodies of flesh forever.
But, though there is nothing wrong with a body of “flesh,” there is something wrong with a body of flesh that is not enswathed in the Glory of God.)

(Unredeemed man can understand the letter of Scripture [i.e., the stories or accounts of events in Scripture, viewing them as he would a secular book]. But to take these stories or accounts of events and see the spiritual content that God has built into them is completely beyond his ability [cf. 2 Corinthians 3:6ff]. He simply cannot understand the things of the Spirit, for, spiritually, he is dead; he is alienated from God.)

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Excerpts from Bible One - Charles Strong's The Crown Jewel of Christian Doctrine.

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Also see The Crown Jewel of Christian Doctrine in this site.

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Presuming to know God's will without inquiring is unwise.

Adam and Eve Questions Answered
By Got Questions (**With comment by website author.)

The Bible does not specifically tell us whether Adam and Eve were saved. Adam and Eve were the only two human beings who knew about God before they became tainted with sin. As a result, they likely still knew God better after their fall than any of us do today. Adam and Eve most definitely believed in and depended on God. God continued to talk with Adam and Eve and provide for them after the fall. Adam and Eve knew of God’s promise that He would provide a Savior (Genesis 3:15). God made garments of skin for Adam and Eve after the fall (Genesis 3:21). Many scholars understand this as the first animal sacrifice, foreshadowing the eventual death of Christ on the cross for the sins of the world. Putting these facts together, it would seem that Adam and Eve were saved and did indeed go to heaven / paradise when they died. (**Adam and Eve were spiritually saved, one aspect of salvation.)

How many children did Adam and Eve have? The Bible does not give us a specific number. Adam and Eve had Cain (Genesis 4:1), Abel (Genesis 4:2), Seth (Genesis 4:25), and many other sons and daughters (Genesis 5:4). With likely hundreds of years of child-bearing capability, Adam and Eve likely had 50+ children in their lifetime.

When were Adam and Eve created? If Old Testament history and the ages in Genesis 5 are traced, Adam and Eve were likely created in approximately 4000 B.C.

Were Adam and Eve cavemen? Genesis 3 records Adam and Eve having a fully intelligent conversation with God. Adam and Eve were surely "primitive" in their understanding of many concepts, but they were not "ape-like" or intellectually deficient by any means. Adam and Eve were the most perfect human beings in the history of the world.

How long were Adam and Eve in the Garden of Eden before they sinned? The Bible does not explicitly tell us how long Adam and Eve were in the Garden of Eden before they sinned. It seems as if they were in the Garden for a short amount of time, possibly as little as a day or two. Adam and Eve did not conceive any children until after the Fall (Genesis 4:1-2), so it is unlikely they were in the Garden for very long.

Did Adam and Eve have belly buttons / navels? A belly button (or bellybutton) is formed by the umbilical cord that connects a baby in the womb to its mother. Adam and Eve were created directly by God, and did not go through the normal birthing process. So, Adam and Eve would probably not have had belly buttons / bellybuttons.

Got Questions - Adam and Eve Questions

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If you know your enemies and know yourself,
you will not be imperiled in a hundred battles;
If you do not know your enemies but do know yourself,
you will win one and lose one;
If you do not know your enemies nor yourself,
you will be imperiled in every single battle.

Adam, prior to the fall, never wore regal garments or held the sceptre.

Coverings of Glory, Adam and Eve's
Excerpt from Two Men at the Empy Tomb by Arlen Chitwood of Lamp Broadcast

Two different words are used for “naked” in the Hebrew text of Genesis 2:25 [before the fall] and Genesis 3:7 [after the fall]. In the latter [Genesis 3:7], the word has to do with absolute nakedness, but not so in the former [Genesis 2:25].

Remaining within the way a person dressed in the East at the time Moses wrote Genesis, and at later times as well, the word used relative to nakedness pertaining to Adam and Eve preceding the fall [Genesis 2:25] could be used to describe a person clothed in a tunic [inner garment] but lacking the mantle or cloak [outer garment]. In the preceding respect, prior to the fall, Adam and Eve were clothed in the Glory of God but had yet to possess the regal, outer garments worn by kings [fulfilling the reason for man’s creation — to rule the earth (Genesis 1:26-28)].

Then, following the fall, no longer clothed in the Glory of God, Adam and Eve were no longer in a position to be further clothed in regal garments, realizing the purpose for their creation. They, apart from the inner garment [the Glory] could not wear the outer garments [royal apparel].

Adam, prior to the fall, never wore regal garments or held the sceptre. In this respect, he never moved beyond the description given in Genesis 2:25 — a “naked” condition, “naked” in relation to the reason for his creation [lacking the outer regal garments].

Thus, if man, now separated from the Glory, is to ever fulfill the purpose for his creation, God must act. Redemption has to occur; and this, of necessity, has to include the complete man — spirit, soul, and body — with a view to not only a restoration of the Glory but to regality beyond this restoration.

The following Word Document is SAFE to open and print: T wo Men at the Empty Tomb by Arlen Chitwood.docx

See Two Men at the Empty Tomb by Arlen Chitwood in a pamphlet format.

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Genesis Chapter 2 verse 4 thru Genesis Chapter 3
By Arlen Chitwood of Lamp Broadcast

Genesis 2:4-3:24

God began His revelation to man in the third section of Scripture (Genesis 2:4ff) by showing how He had brought certain things to pass from the first two sections (Genesis 1:1-2a and Genesis 1:2-2:3 [2b]). Everything in Genesis 2:4-25 forms commentary material on that which had preceded.

Genesis 2:4 is an overview of Genesis 1; Genesis 2:5-6 cover events occurring on the second day (Genesis 1:6-8); Genesis 2:7 covers events occurring on the sixth day (Genesis 1:24-31); Genesis 2:8-14 cover events occurring on the third day (Genesis 1:9-13); and Genesis 2:15-25 cover events occurring on the sixth day (Genesis 1:24-31) [with Genesis 2:19 relating to events on both the fifth and sixth days] (Genesis 1:20-31).

And, if a person wants to see where God places an emphasis very early in His revelation, that person might note the space given to the formation of Eve and her relationship to Adam (Genesis 2:18, 20-25). Details surrounding a portion of that which was revealed in Genesis 1:26-28 are given in this section, and an unchangeable pattern is established.

The bride of the first man, the first Adam, was removed from his body. She was formed from a part of his body, not from all of his body. And, once she had been formed, she was presented back to Adam to not only complete Adam but to reign as consort queen with him (cf. Genesis 1:26-28; 2:18-22).

Thus will it be with the second Man, the last Adam, and His bride. The bride will be removed from His body (the Church). She will be formed from a part of His body, not from all of His body. And, once the bride has been formed, she will be presented back to the second Man, the last Adam, Christ, to not only complete Christ but to reign as consort queen with Him (cf. 1 Corinthians 15:45, 47; Hebrews 2:10; Revelation 2:26-27; 3:21; 19:7-8).

Now, note what was done throughout Genesis 2:4-25. Throughout this section God concerned Himself with placing foundational sinews, flesh, and skin on the skeletal structure previously revealed. And the foundational material set forth here can no more subsequently be changed than can the beginning skeletal structure itself. All later revelation must be in perfect accord with all earlier revelation, and vice versa.

Then, Genesis 3 reveals unchangeable foundational truths surrounding man’s fall and subsequent redemption. The actions of the first Adam establish a pattern, a mold, for the actions of the last Adam; and God’s actions surrounding redemption in this chapter form a pattern, a mold, for His actions surrounding man’s redemption at any future point in time.

Adam found his bride, a part of his very being, in a fallen state; and Adam was left without a choice as to his course of action. He could not now eat of the tree of life as God had previously commanded, for a part of his very being was in a fallen state (though the fall itself didn’t actually occur until Adam, as the federal head, had eaten of the forbidden fruit [evident from the sequence of events in Genesis 3:6-7]).

Following Eve partaking of the forbidden fruit, Adam could only cleave to his wife, as God had also previously commanded, placing himself in a fallen state as a complete being; and this would be with a view to redemption, wherein the man, as a complete being, might one day eat of the tree of life. That would be to say that Adam partook of sin to effect Eve’s redemption, with a view to both one day being able to partake of the tree of life together and, together, fulfilling the purpose for their creation in the beginning (Genesis 2:9, 16, 24).

And the antitype, following the established type, is quite easy to see. The last Adam found His bride in a fallen state and was made sin to effect her redemption, with a view to exactly the same thing set forth in the type — both one day partaking of the tree of life together and, together, fulfilling the purpose for man’s creation in the beginning (2 Corinthians 5:21; Revelation 2:7).

(Partaking of the tree of life has to do with the acquisition of wisdom and knowledge to rule and reign [see the author’s book, Bible One - Arlen Chitwood's Judgment Seat of Christ, Ch. 5. Also see The Tree of Life and The Tree of Life in Genesis, Proverbs, and Revelation in this site]. Christ Himself, being very God of very God*, possesses such knowledge apart from partaking of the tree. But His bride in that day won’t. However, as Christ partook of food following His resurrection, He will just as easily be able to partake of the tree of life with His bride should He so choose.)
The following Bible One - Arlen Chitwood's The Study of Scripture, Ch. 3, Excerpt, is a Word Document which is SAFE to open and easy to copy.

Then basic unchangeable truths surrounding God’s redemption of man have been established in Genesis 3. God, rejecting man’s efforts to do anything about his fallen state (i.e., man’s efforts to replace the lost covering of Glory with a covering of fig leaves), slew animals and clothed Adam and Eve (Genesis 3:7, 21). This forever sets forth salvation, restoration, entirely by/through divine intervention, in perfect keeping with how God restored the ruined creation in Genesis 1:2bff — i.e., entirely by/through divine intervention.

Then, in Genesis 3, death and shed blood relative to man’s salvation, restoration, are introduced. And, with the introduction of shed blood, more foundational material is placed on the skeletal structure. And beyond this one finds more and more and more . . . . But all subsequent references to salvation, adding details to the structure, must be in perfect accord with previous revelation, always going back to and beginning with Genesis 1:2bff.

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See in this site Beginning and Continuing.

The following Word Document is SAFE to open and print: Genesis 2 verse 4 thru Genesis 3 by Arlen L. Chitwood.docx

*See Christ: Very God of Very God - Tozer and Nicene Creed.

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Partaking of the tree of life has to do with the acquisition of wisdom and knowledge
to rule and reign with Christ in the future Millennial Kingdom.

Who was Melchizedek?
By Got Questions

Melchizedek, whose name means “king of righteousness,” was a king of Salem (Jerusalem) and priest of the Most High God (Genesis 14:18-20; Psalm 110:4; Hebrews 5:6-11; 6:20-7:28). Melchizedek’s sudden appearance and disappearance in the book of Genesis is somewhat mysterious. Melchizedek and Abraham first met after Abraham’s defeat of Chedorlaomer and his three allies. Melchizedek presented bread and wine to Abraham and his weary men, demonstrating friendship. He bestowed a blessing on Abraham in the name of El Elyon (“God Most High”) and praised God for giving Abraham a victory in battle (Genesis 14:18-20).

Abraham presented Melchizedek with a tithe (a tenth) of all the items he had gathered. By this act Abraham indicated that he recognized Melchizedek as a priest who ranked higher spiritually than he.

In Psalm 110, a messianic psalm written by David (Matthew 22:43), Melchizedek is presented as a type of Christ. This theme is repeated in the book of Hebrews, where both Melchizedek and Christ are considered kings of righteousness and peace. By citing Melchizedek and his unique priesthood as a type, the writer shows that Christ’s new priesthood is superior to the old levitical order and the priesthood of Aaron (Hebrews 7:1-10).

Some propose that Melchizedek was actually a pre-incarnate appearance of Jesus Christ, or a Christophany. This is a possible theory, given that Abraham had received such a visit before. Consider Genesis 17 where Abraham saw and spoke with the Lord (El Shaddai) in the form of a man.

Hebrews 6:20 says, “[Jesus] has become a high priest forever, in the order of Melchizedek.” This term order would ordinarily indicate a succession of priests holding the office. None are ever mentioned, however, in the long interval from Melchizedek to Christ, an anomaly that can be solved by assuming that Melchizedek and Christ are really the same person. Thus the “order” is eternally vested in Him and Him alone.

Hebrews 7:3 says that Melchizedek was “without father or mother, without genealogy, without beginning of days or end of life, resembling the Son of God, he remains a priest forever.” The question is whether the author of Hebrews means this actually or figuratively.

If the description in Hebrews is literal, then it is indeed difficult to see how it could be properly applied to anyone but the Lord Jesus Christ. No mere earthly king “remains a priest forever,” and no mere human is “without father or mother.” If Genesis 14 describes a theophany, then God the Son came to give Abraham His blessing (Genesis 14:17–19), appearing as the King of Righteousness (Revelation 19:11,16), the King of Peace (Isaiah 9:6), and the Mediator between God and Man (1 Timothy 2:5).

If the description of Melchizedek is figurative, then the details of having no genealogy, no beginning or ending, and a ceaseless ministry are simply statements accentuating the mysterious nature of the person who met Abraham. In this case, the silence in the Genesis account concerning these details is purposeful and better serves to link Melchizedek with Christ.

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.

Got Questions - Who was Melchizedek?

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How I Learned to Pray for the Lost and the*Carnal
By Anonymous (L. M.)

Here is a remarkable testimony which should be of real help to many readers. Since the nature of the testimony is personal, the writer requested that her name be withheld. The letter accompanying this testimony says in part: "This is the result of my search for the right way of praying for the unsaved. I have found it to produce amazing results in a very short time. After more than 20 years of fruitless praying, it seemed that there was no possible chance for my loved ones to ever return to the faith [*once saved always saved, but saved can be or become carnal]. But after only a few weeks of the type of praying that I have outlined here I have seen them studying the Bible by the hour and attending every church service possible. Also, their whole attitude toward Christianity has changed, and all resistance seems to be gone. I have taken my place of authority in Christ and am using it against the enemy. I have not looked at myself to see if I am fit or not; I have just taken my place and have prayed that the Holy Spirit may do His convicting work. If each and every member of the Body of Christ would do this, what a change would be made in this world!"

Believers everywhere are burdened for unsaved or backsliding loved ones [*carnal]. However, many are praying in the spirit of fear and worry instead of in faith. This has caused me to seek for definite light on how to pray, feeling the need of praying the right prayer and also the need for a definite promise or word from God on which to base my faith when praying for the unsaved [*and carnal]. Praise God--He never fails to give such needed help.

Perhaps because the salvation of some seemed to me to be an impossibility, the first verse of Scripture that was given me was Mark 10:27: 'With God all things are possible.' The next Scripture verse had occupied my attention for some time, but it took on a new meaning: 'For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds; casting down imaginations [speculations] and every high thing that exalteth itself against the knowledge of God and bringing into captivity every thought to the obedience of Christ' (II Corinthians 10:4-5). This shows the mighty power of our spiritual weapons. We must pray that all of this will be accomplished in the ones for whom we are concerned; that is, that the works of the enemy will be torn down.

Finally, I was given the solid foundation for my prayers -- the basis of redemption. In reality, Christ's redemption purchased all mankind so that we may say that each one is actually God's purchased possession, although he is still held by the enemy. We must, through the prayer of faith, claim and take for God in the name of the Lord Jesus that which is rightfully His. This can be done only on the basis of redemption. This is not meant to imply that because all persons have been purchased by God through redemption, they are automatically saved. They must believe and receive the Gospel for themselves, and our intercession enables them to do this.

To pray in the name of the Lord Jesus is to ask for, or to claim, the things which the blood of Christ has secured. Therefore, each individual for whom prayer is made should be claimed by name, as God purchased in the name of the Lord Jesus and on the basis of His shed blood. We should claim the tearing down of all the works of Satan, such as false doctrine, unbelief, atheistic teaching and hatred which the enemy may have built up in their thinking. We must pray that their very thoughts will be brought into captivity to the obedience of Christ.

With the authority of the name of the Lord Jesus, we must claim their deliverance from the power and persuasion of the evil one and from the love of the world and the lust of the flesh. We should also pray that their conscience may be convicted, that they may listen and believe as they hear or read the Word of God. Our prayer must be that God's will and purposes may be accomplished in and through them.

Intercession must be persistent--not to persuade God, for redemption is by God, but because of the enemy. Our prayer and resistance are against the enemy -- the awful powers and rulers of darkness. It is our duty before God to fight for the souls for whom Christ died. Just as some must preach to them the good news of redemption, others must fight the powers of darkness on their behalf through prayer. Satan yields only what and when he must, and he renews his attacks in subtle ways. Therefore, prayer must be definite and persistent, even long after definite results are seen. And we must pray for the new Christian even after he begins to be established in the faith.

We will find that as we pray the Holy Spirit will give new directions. At one time I was interceding for a soul and began to feel that my prayers were largely ineffective. Then the Holy Spirit inspired me to begin presenting that person to God in the name of the Lord Jesus. As I obeyed this leading, praying 'I present so-and-so to God in the name of the Lord Jesus,' I felt that my prayers were gradually becoming more effective. It seemed that I was drawing that person from deep within the very camp of the enemy. Then I was able to proceed as usual, claiming every detail of that life for God, using the power of the blood against the enemy. This is true warfare in the spiritual realm. Thank God that our spiritual weapons are mighty and that our authority in Christ is far above all the authority of the rulers, powers and forces of darkness, so that the Enemy must yield. But it takes faith, patience and persistence.

Missionaries on foreign and home fields can resist the enemy in their districts, communities and schools by using the power of the blood of Jesus against the powers of darkness, sin and unbelief. With the authority of the name of the Lord Jesus they can demand the enemy retreat. Note that 'it is the spirit that quickeneth the flesh profiteth nothing' (John 6:63) and that 'the letter killeth, but the spirit giveth life' (2 Corinthians 3:6). Therefore, we must constantly seek the motivation of the Holy Spirit in our hearts, in our faith, in our prayer and in our testimony. It is most important also that we confess our own sins and have them forgiven (*1 John 1:9).

The enemy will use every possible means to silence our intercession and to block our attack against him. We must not only understand our enemy, our authority in Christ and how to use our spiritual weapons, but also how to wear the armor that God has provided for our protection. Thus, equipped and protected, we need not have any fear. But let us always remember that we have no power and no authority other than that of Christ.

'Now thanks be unto God, which always causeth us to triumph in Christ' (2 Corinthians 2:14)
'Greater is He that is in you, than he that is in the world' (1 John 4:4) ~~ L.M.

*My addition

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Bible Truth Ministry - How I Learned to Pray for the Lost

The following Word Document is SAFE to open and print: How I Learned to Pray for the Lost by Bible Truth.docx

Also see The Spiritual Warfare BOOK and Battles between a Christian's New and Old Natures in this site.

And SOULICAL, SPIRITUAL or CARNAL MAN and Christians vs. Angelic Rulers Presently! in this site may be of interest as an aside.

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All that those, who are exhorting Christians to become involved in the political structure of this present world system, are doing is encouraging Christians to forsake their high calling and become involved in matters totally unrelated to their calling. Such is, in reality, an encouragement for Christians to involve themselves in affairs related to the wrong kingdom — the present kingdom of Satan rather than the coming kingdom of Christ.

Anti-Christian

By Arlen L. Chitwood of Lamp Broadcast

Another parable He put forth to them, saying: “The kingdom of heaven is like a mustard seed, which a man took and sowed in his field,

which indeed is the least of all the seeds; but when it is grown it is greater than the herbs and becomes a tree, so that the birds of the air come and nest in its branches.” (Matthew 13:31-32)

Satan is presently directing his activities against two groups of people in the world. On the one hand he is moving against Israel, and on the other hand he is moving against the Church. He has been at war for centuries, extending into millennia, against both the old creation in Jacob and the new creation in Christ.

The reason is very simple and obvious: Both of these creations occupy their place in time at the center of God’s preordained activity surrounding His Son throughout the ages (cf. Hebrews 1:2); and the purpose for the very existence of both, when realized, will result in the end of Satan’s present rule over the earth.

Satan has sought for millennia to use the Gentile nations to do away with Israel, and he has been following a somewhat similar pattern during the past two thousand years in his efforts to do away with Christianity. Aside from an early persecution of Christians at the hands of the leaders in Israel, Satan has used the Gentile nations down through the years as his main instrument to destroy Christianity. Satan and his angels hold the scepter in the heavenly sphere of the present kingdom, and the Gentile nations hold the scepter under Satan and his angels in the earthly sphere. Within this framework, power from the heavenlies is exhibited through an earthly rule among the nations in Satan’s ever-continuing anti-Semitic and anti-Christian endeavors. The Gentile nations are being used by Satan on both fronts, though in different ways; and this is a fact that must be recognized.

(For additional information on Satan and his angel’s present rule from the heavens through the Gentile nations here on earth, refer to THOSE ON HIS LEFT HAND in this site.)

THROUGH ISRAEL FIRST

Though Satan’s warfare against Christians down through the years has been channeled through the Gentile nations, there was a short period, comparatively speaking, of persecution by Israel that preceded the Gentile nations becoming involved after this fashion. Rulers in the nation of Israel, already opposed to the message of Christ and His disciples in the pre-Christian era, became the immediate persecutors of Christians following the inception of Christianity in 33 A.D.

The Church at this time, and for the first few years of its existence (possibly as many as ten years), was comprised only of converts from the nation of Israel; and the rulers of the Jews looked upon Christianity in several different ways — mainly as a perversion of true Judaism, though also as a rapidly spreading movement that was decimating their constituency.

Thus, in their efforts to stop the spread of Christianity, one finds the early persecution of the Church beginning in Jerusalem under Jewry, subsequently resulting in the Christians being “all scattered throughout the regions of Judea and Samaria.” And this is the point in the book of Acts where Saul, later to become the Apostle Paul, appears on the scene (Acts 8:1ff; cf. Acts. 7:58).

Saul was a strict Pharisee who thought he was performing a service for God by striving to eliminate this “new sect.” Saul “made havoc of the Church, entering every house, and dragging off men and women, committing them to prison” (Acts 8:3); and he is seen consenting to the death of numerous Christians during this period (Acts 8:1; 26:10-11).

Saul was on such a mission, headed for Damascus, when the Lord stopped him in route and revealed the true nature of his persecutions (Acts 9:1-4). Saul was, at that moment, converted; and after his experiences in “the house of Ananias” and subsequently spending “certain days” with the disciples at Damascus, “Immediately he preached the Christ in the synagogues, that He is the Son of God” (Acts 9:8-20).

Beginning at this point, Saul found himself numbered among the persecuted (Acts 9:21-24); and he then began doing that which he previously thought he had been doing — performing a service for God.

The Jewish persecution can be traced in the book of Acts through about the first thirty years of Christianity’s existence (cf. Acts 4:1-22; 21:27-31). Jewish persecution beyond this point though could only have lasted a few more years, for Jerusalem was destroyed and the Jews dispersed in 70 A.D.

However, before this occurred, the period of Roman persecution commenced; and this is the point in history where Satan began his efforts to destroy Christianity through the Gentile nations. Although Satan used the nation of Israel in this respect during the opening years of the Christian movement, Israel did not constitute one of the nations through which Satan ruled (Daniel 10:21); nor does Israel constitute such a nation today.

Thus, in this respect, the early Jewish persecution of Christians was not exactly the same as that which later transpired under the Gentiles. When the persecution of Christians began under Rome, Satan, for the first time, had the entire matter within the scope of his kingdom and control; and this is where one really finds the master plan of Satan, as it relates to the Church, beginning to unfold.

THEN THROUGH ROME

So long as Christianity was thought of as associated with Judaism, the Romans had little problem with Christians in the Empire, for Judaism was recognized as “a legal sect.” But once the Romans began to view Christianity as separate and distinct from Judaism, problems arose — major problems.

Christianity, separate from Judaism, came under the banner of the Roman state; and because of the non-allegiance of Christians to the state, it was seen as “an illegal religion.” “Religion” and “State” were one in the Roman Empire. The people were polytheistic in their worship, and this extended over into the realm of emperor-worship (they deified the emperor); they worshipped many gods, but only one king: Caesar.

On the other hand, “Christianity” and “State” were separate in the Roman Empire. Christians were monotheistic in their worship; they worshipped the one true and living God, and their only King was Christ.

Christian practices were looked upon as treasonable in some quarters, not only because they spoke of a King other than Caesar, but also because they refused to join in emperor-worship. Thus, Christians gradually became quite unpopular among the Romans; and by the time of Nero (54-68 A.D.), they were ready-objects for that which was about to occur — a long-lasting persecution at the hands of Rome.

The event that sparked the beginning of the official persecution of Christians by rulers in the Roman Empire was their being accused of arson when Rome burned in 64 A.D.

Although this persecution was limited to Christians in Rome itself, the precedent for and manner of persecuting Christians in the Empire was established at this time. Christians were burned as human torches, thrown to mad dogs, and slain in other grotesque fashions. And such persecutions were continued at intervals and spread throughout the Empire by nine of Nero’s successors over the next two hundred and fifty years.

But just as a persecution of the Israelites in Egypt resulted in their multiplying and growing (Exodus 1:12), thus it was with a persecution of Christians. Beginning under Jewish persecution and continuing under Roman persecution, the Church experienced phenomenal growth. Through the persecution and scattering of zealous, missionary-minded Christians, the gospel message was spread throughout a large segment of the Roman Empire as a result of Jewish persecution, even before the persecution under Rome began.

Then, by the year 200 A.D., Christians could be found in all parts of the Empire; and by the year 250 A.D., it is estimated that Christians constituted five to twelve percent of the population of the Empire, a population totaling about 75,000,000.

This is what led Tertullian, one of the early Church fathers living during the time of Roman persecution, to say, “The blood of the martyrs is the seed of the Church.”

Not all was well with the Church during these years though. False doctrine began to make inroads during about the last one hundred fifty years of Roman persecution. Gnosticism made its appearance in the Church during this time. The Origen school of interpretation then followed (Origen’s system of theology resulted in the influence of an allegorical interpretation of Scripture, with its inherent amillennial eschatology). The doctrine of the Nicolaitanes (a priestly class elevated to a position over the common people) was also becoming widespread.

Then, toward the latter part of this period (about the last fifty years), the Church began to become wealthy. In fact, by the close of this period, Christianity had become the richest religious organization in the Roman Empire.

Thus, as a whole, by the time of Diocletian (the last of the persecuting emperors [284-305 A.D.]), the Church was not at all the same as it had been during the period of early Roman persecution under Nero. In one sense, the Church was ripe for the greatest tragedy that has ever befallen Christianity, a tragedy that some historians, who do not understand Christianity at all, have erroneously called, “The Triumph of Christianity.”

The persecuting edicts of Diocletian were repealed during the opening years of the fourth century by Constantine the Great after he came into power, and Christianity was then regarded as simply another religion in the countries over which Rome ruled. This move by Constantine set the stage for a succeeding move having far-reaching ramifications:

The day came when Constantine (for reasons upon which historians differ) embraced Christianity, an act subsequently followed by his efforts to force Christianity on the Empire as its one and only religion.

These efforts of Constantine began a sequence of events that, during the latter part of the century, ultimately resulted in a complete merger of Church and State. In the year 380 A.D., Theodosius I issued an edict that made Christianity the exclusive state religion; and in the year 395 A.D. Christianity was finally recognized as the official and only religion of the Roman Empire.

Christianity then found itself completely enmeshed within a world power in the sphere of governmental authority over which Satan exercised control, completely out of line with God’s plans and purposes for the new creation “in Christ.”

Rather than Christianity converting the world, the world had converted Christianity.

It is this position, assumed by the Church, beginning during the time of Constantine, that some have erroneously called, “The Triumph of Christianity,” when, in fact, it was just the opposite. The “Triumph” was on Satan’s part, not Christendom’s part.

Satan then had the Church exactly where he wanted it. Where the pagan persecuting emperors failed (although not completely, for Christianity was gradually corrupted during their reign), the so-called Christian emperors succeeded. Satan had attacked the Church from without during the reign of the persecuting emperors; but once the persecutions stopped and Christianity began to be one with the state, the attack by Satan then came from within.

BEYOND ROME TO THE PRESENT

It took Satan about three and one-half centuries to bring the Church completely within his sphere of governmental control. Then, what is referred to as “The Dark Ages” (an expression, not “ages” per se) in Church history rapidly ensued, lasting for over one thousand years; and even though the Reformation (16th century, with a subsequent restoration of great prophetic truths [17th-20th centuries, attaining fruition in the 19th and 20th centuries]), followed “The Dark Ages,” the Church as a whole has never really departed from the position it began to assume during the time of Constantine. Segments of Christendom have stood apart, but not the Church as a whole; and this continues to be the case even today.

1) IT BECOMES A TREE

The parable of the grain of mustard seed in Matthew 13:31-32 reflects upon the position in which the Church has found itself since the time of Constantine. The mustard seed, “the least of all seeds,” was to germinate, grow, and become “greater than the herbs.”

However, the mustard seed in the parable germinated, experienced an unnatural growth, and became “a tree.” Not only this, but following the germination and growth of the mustard seed into a tree, “the birds of the air” came and lodged in its branches.

“A tree” in Scripture symbolizes a national power. In Judges 9:8-15, which relates the oldest known parable in the world, “trees” represent nations that sought to elect a king to reign over them.

Daniel 4:10-12 refers to a vision of “a tree in the midst of the earth,” having a great height which “reached to the heavens.” The interpretation of the vision is given later in the chapter (Daniel 4:20-22), and “the tree” is said to symbolize the kingdom of Babylon. Babylon had grown strong, its greatness reached to heaven, and its dominion reached to the ends of the earth.

Then in Luke 21:29-32, Christ not only referred to the nation of Israel under the symbolism of “a fig tree” (cf. Matthew 21:18-19; 24:32), but He also referred to Gentile nations under the symbolism of “all the trees.”

(Refer to Chapter 8 in this book for information on “the fig tree” and “all the trees: Bible One – Prophecy on Mount Olivet, The Fig Tree, Ch. 8, by Arlen Chitwood.

Also, refer to the author’s book, Mysteries of the Kingdom BOOK, in this site, for additional information on the parables in Matthew chapter thirteen.)

There can be no question concerning Scripture identifying “trees” in a symbolic sense with national powers; and this fact, along with the fact that the grain of mustard seed (another symbol) germinated and subsequently experienced an unnatural growth, must be understood to correctly interpret Matthew 13:31-32.

The next thing to note is the fact that after the national power appeared, “the birds of the air” found places to lodge within that power. Again, one is not left to his own understanding to ascertain the interpretation. In Matthew 13:4, in the first of the seven parables in this chapter, “the birds” came and devoured the individuals “sown by the wayside” (literal understanding derived from Matthew 13:19 ASV; these are Christians sown at specific places in the world, with a view to their bringing forth fruit [Matthew 13:8]). Then in Matthew 13:19, in the interpretation of this parable, “the birds” from verse four are identified with “the wicked one.”

The words “birds” in Matthew 13:4 and in Matthew 13:32 are translations of the same word in the Greek text, and understanding these parables in the light of one another, the “birds” which found a place to rest in the branches of the tree can only be identified with the agents of Satan. That is, after that which is represented by the grain of mustard seed germinated, took an unnatural growth, and became a world power, the agents of Satan simply moved in. Through an unnatural growth, following the germination of the grain of mustard seed, the agents of Satan found a natural place to lodge.

Now, note what must be looked upon as the overall interpretation, which will reveal the identity of that which is represented by the grain of mustard seed. Interpreted in the light of the two preceding parables (which are explained in the text), only one thing can be in view. The first two parables concern Satan’s move against Christianity, and it is no different in the third parable. The grain of mustard seed, the object of attack in the parable, can only represent the Church that, somewhere along the way, experienced an unnatural growth and became a world power, something it was not supposed to become at all. And there is only one place in history to which an individual can go to show the fulfillment of such an event.

This is what began to occur during the time of Constantine in the early part of the fourth century, reaching its consummation in the latter part of the century when Christianity was declared to be the official and only religion of the Roman Empire.

The Church was wed to the world. The Church, by and through its association with a world power after this fashion, was looked upon as being one with that power; and Satan, with his agents, found it to be a very natural thing to simply move in and begin exercising some measure of control.

Note the sharp contrast between the work of Satan in Matthew 13:4 and his work in Matthew 13:32. In the former verse, Satan devoured Christians (cf. 1 Peter 5:8-9); but in the latter verse, there was no need for Satan to devour them. The Christians in this verse had joined his ranks, and he, along with his agents, simply positioned himself among them. They were no longer in a position to bring forth fruit by and through bearing a true witness concerning the kingdom; and he, as a consequence, simply left them alone.

2) IT REMAINS A TREE

Within the scope of the parables in Matthew chapter thirteen, once a course of action had been taken, there was no turning back (e.g., “till it was all leavened” in the parable of the leaven [Matthew 13:33]); and once fruition had been attained, the text appears to clearly indicate that no change would occur throughout the remainder of the dispensation in relation to that which had come to pass.

This, then, leaves the final form given in the parable as that form that would carry through to the end of the dispensation. That is, once the mustard seed had germinated and grown into a tree (the final form revealed), it would, from all indication, continue as a tree for the remainder of the dispensation.

Not only so, but the birds of the air would also remain in its branches (again, the final form revealed) for the remainder of the dispensation. There is no intimation at all that, sometime during the course of the remainder of the dispensation, the tree could one day become a mustard bush — or anything else — possibly resulting in the birds of the air departing, etc. In fact, such a thought, aside from being contrary to sound interpretation within the scope of the parable, is contrary to any Scripture bearing upon the course of Christianity throughout the dispensation.

(The dispensation would end with Christendom completely leavened, as seen in the Matthew thirteen parables; or, presented another way in Scripture, the dispensation would end with Christendom in a Laodicean state [“. . . wretched, miserable, poor, blind, and naked”], as seen in Revelation 3.

And the Church at the end of the dispensation, during the day in which we live, is so blinded to the position that it is supposed to occupy that Christians forming these local churches have little to no understanding of that which has occurred and continues to occur, with the end result seen Luke 18:8:

Nevertheless, when the Son of Man comes, will He really find faith [lit., ‘the faith’] on the earth?

“The faith” has a peculiar reference in the New Testament to the Word of the Kingdom; and the way in which the question is worded in the Greek text of Luke 18:8, a negative response is indicated. That is, when the Son of Man returns, he is not going to find “the faith” being taught in the churches of the land, liberal and fundamental churches alike [this is the one place where the two find common ground; neither will have anything to do with the Word of the Kingdom].)

Within the symbolism of “a tree” — from the time of Constantine to the present time — Christendom has found and continues to find itself exactly where Satan wants it.

Christendom has been and continues to be associated with “a tree,” a world power (which would have to be Gentile world power during the present dispensation).

Now, how does all of this continue from the time of Constantine even unto today? How, or in what manner, is Christianity still associated with Gentile world power, which would have to be the case with the continuing symbolism of the tree in Matthew 13:32?

The matter is evident on every hand, but it is something that is possibly even more deceptive today than at any other time in history. After all, the “leaven” which the woman placed in the three measures of meal in Matthew 13:33 has been working for almost two millennia, and Satan has been allowed the same length of time to sharpen the cutting edge of his master plan.

Over a period of hundreds and hundreds of years, Satan, in progressively carrying out his plans and purposes, has created such confusion that no segment of Christendom has escaped unscathed (cf. Luke 18:8). Those from the liberal wing and fundamental wing have, both alike, fallen prey to the wiles of Satan in the area of world government, as he has continued to foster the association of Christians with that which is symbolized by “a tree.”

The crux of the plan of Satan is to involve Christians in the present kingdom, an involvement that can only detract from the things in which they are supposed to be involved — things having to do with the coming kingdom. The coming kingdom of Christ is symbolized in Scripture by “a great mountain” or “a high mountain” (Isaiah 2:2-4; Daniel 2:35; Matthew 16:28-17:5), and the only escape for Christians in the world today is to go “to the mountain.” In fact, it is, “Escape for your life [‘soul’]” (Genesis 19:17).

There is no such thing as a Christian being actively involved in both “the tree” and “the great mountain.” When a Christian becomes interested in “the tree,” he loses interest in “the great mountain,” and vice versa.

Thus, the great deception of Satan revolves around his efforts to keep the Christians’ attention centered on the present “tree” rather than upon the coming “great mountain”; and this deception has been present and effectively executed for hundreds of years.

Never in modern times has Satan’s deception in this area been more clearly exhibited in this country than in the presidential campaign of 1960. Churches throughout the land, seemingly from every denomination, comprised of literally millions of Christians, became very active — not within the sphere of the Christians’ calling, which is both heavenly and future (associated with “the great mountain”) — but within the sphere of present world government upon the earth (associated with “the tree”). Christians throughout these churches sought to tell the world that God didn’t want a certain man in the highest office in this land because he was a Roman Catholic (a “double play” on the whole matter — Christians telling the world how to conduct its affairs, and a major world religion [Christian associated] being a determining factor in Christians seeking to direct the course of Gentile world power).

But all was for naught; God saw fit to place this man in office anyway (Daniel 4:17, 25-26), in spite of what His household servants had previously sought to do about the matter — household servants who were supposed to have been conducting their affairs in the realm of that which the Householder had left in their charge but, instead, had associated themselves with “the tree” and had been conducting their affairs in a completely wrong realm.

And it is little different today. One of the great cries one hears day after day after day over the religious radio stations and religious TV broadcasts, especially within what is recognized as “fundamental Christianity,” is the call for an increased association of Christians with world government. Christians on every hand are continually being exhorted to involve themselves within the political structure of this present world system.

They are being exhorted to band together for purposes of becoming a powerful force or voice in the present system, and a Christian who doesn’t follow suit is looked down upon as being among the uninformed.

Once again, it would not be “The Triumph of Christianity” should Christians find themselves controlling, after any fashion, Gentile world power today. In fact, as with the association of Christianity and Rome, beginning during the time of Constantine, it would be just the opposite. Modern-day Christian thought relating to the association of Christians with the state would not have been welcomed at all within the Church until at least the latter part of the second century. Then, by the fourth century, the thought of Christians associating themselves with the present government of the earth would have been right at home in the Church, as it continues to exist today.

Resultantly, should Christians find themselves exercising any measure of control in present Gentile world government — influencing legislation, holding office, etc. — they would only find themselves exercising a measure of control in an alien realm, a control not becoming their high calling at all.

UNLAWFUL STRIVING

No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier.

And also if anyone competes in athletics, he is not crowned unless he competes according to the rules [KJV: ‘lawfully’]. (2 Timothy 2:4-5)

Christians involving themselves with the “affairs of this life” are not striving lawfully. Jesus specifically stated that His kingdom was “not of this world [present world system under Satan].” Christ did not call upon His servants to involve themselves on His behalf in the world system then, and He does not call upon His servants to involve themselves on His behalf in the present world system (which is still the same system).

If My kingdom were of this world, My servants would fight . . . but now My kingdom is not from here.” (John 18:36).

The Christians’ warfare is in an entirely different realm. This warfare is clearly revealed to be against spirit beings in the heavens, the rulers of the present kingdom, the ones presently ruling the earth through the Gentile nations:

For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age [lit., ‘against the world rulers of the present darkness’], against spiritual hosts of wickedness in the heavenly places. [lit., ‘against the spirit forces of wickedness in heavenly places’]. (Ephesians 6:12; cf. Ephesians 6:10-18)

Lawful striving is in this sphere, not within the sphere of world government upon the earth (cf. Matthew 6:33); and a man will be crowned only after striving in the correct realm. One of the surest ways for a Christian to disqualify himself for a crown and position with Christ in His kingdom is by and through unlawful striving, striving in the wrong kingdom.

The entire world system under Satan is presently in its death-throes and is to be destroyed by Christ Himself when He returns. Christians having works associated with the present system will one day see their works suffer the same fate that the system is about to suffer. Such works will be destroyed, burned “in fire” at the judgment seat. And even though such Christians will be “saved [eternal salvation]; yet so as by [‘through’] fire” (1 Corinthians 3:11-15), they will be left with nothing of value in relation to the coming kingdom of Christ.

LAWFUL STRIVING

Fight the good fight of faith [‘Strive in the good contest of the faith’], lay hold on eternal life [‘lay hold on life for the age’ (saving of the life/soul in relation to the Messianic Era)], to which you were also called . . . . (1 Timothy 6:12)

Christians are spoken of in Scripture as contestants in a race (1 Corinthians 9:24-27). The word “competes” in 1 Corinthians 9:25 and the word “fight [‘strive’]” in 1 Timothy 6:12 are from the same word in the Greek text. This word is agonizomai, from which we derive our English word “agonize.” Christians are to strain every muscle of their being as they strive to be victorious in the race.

The object in view in 1 Corinthians 9:24-27 is a “crown”; and in 1 Timothy 6:12, the object in view is “life for the age,” described in 1 Timothy 6:19 as “that which is really life” (literal translation). “Life for the age,” or “that which is really life,” has to do with the salvation of the soul/life; and “crowns” will be worn by those who realize this life. These are the ones who will occupy positions as co-heirs with Christ, reigning as crowned rulers with Him during the coming age.

“Lawful striving” is running the present race of the faith in the proper manner. “The faith” has to do with the things surrounding one’s calling; it has to do with that heavenly land, one’s inheritance, that which is really life. Running in this race involves proper preparation (cf. James 1:2-4, 12, 21; 2 Peter 1:5-11; Jude 1:3, 20-25) and an engagement of the correct enemy, after the correct fashion, in the correct realm (Ephesians 6:11-18). The “goal” in view is victory and the subsequent realization of one’s calling.

A Christian can overcome, or a Christian can be overcome; a Christian can strive lawfully, or a Christian can strive unlawfully. These are facts that must be recognized in the present race of the faith.

Victory comes through lawful striving alone, for a man is “not crowned unless he competes according to the rules [KJV: ‘strive lawfully’].” (2 Timothy 2:5)

Run in such a way that you may obtain it. (1 Corinthians 9:24)

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All Christians possess the Holy Spirit. He indwells every Christian. But not every Christian has the extra supply of Oil. Not every Christian is filled with the Holy Spirit. And when Christians are called to an accounting — at “midnight” — only those filled with the Spirit will be allowed to enter into the marriage festivities with the Bridegroom.

Preparation for Meeting the Bridegroom

By Arlen Chitwood of Lamp Broadcast

All Christians will one day go forth to meet the Bridegroom, subsequently appearing before Christ at His judgment seat (cf. Matthew 25:1ff). And prior preparation will be required if the ones appearing are to hear the Lord, in that day, say, “Well done, good and faithful servant . . . .” (cf. Matthew 25:19-23; Luke 19:15-19).

John the Baptist, during the course of his ministry, referred to Christ’s future dealings with Christians, at His judgment seat; and, in so doing, he drew from events occurring on a threshing floor at the end of the harvest:

I indeed baptize you with [in] water unto repentance, but He who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with [in] the Holy Spirit and fire.

His winnowing fan is in His hand, and He will thoroughly clean out His threshing floor, and gather His wheat into the barn; but He will burn up the chaff with unquenchable fire. (Matthew 3:11-12)

The threshing floor was the place where the sheaves of grain were brought to be threshed, followed by winnowing to separate the grain from the chaff. That is, the sheaves of grain were brought to this place and beaten to loosen the grain. The mixture of grain, straw, and chaff was then thrown against the wind to separate the grain from the chaff and stubble. And the grain was then stored on the threshing floor and normally guarded during the ensuing night by someone sleeping at the site.

On the threshing floor, that of value (the grain) was separated from that of no value (the chaff), which is exactly what will occur at Christ’s judgment seat. The Christians’ works will be tried “in fire,” and a separation will occur. Works comparable to “gold, silver, precious stones” will endure the fire; but works comparable to “wood, hay, straw” will be burned by the fire (1 Corinthians 3:11-15).

This is what was foreshadowed by John’s reference to a separation of the wheat from the chaff, with the wheat being gathered into the granary and the chaff being burned.

The whole of the matter — preparation, events on the threshing floor, and that which follows — is outlined in a typical manner in the book of Ruth. Ruth prepared herself in a threefold manner for meeting Boaz on his threshing floor at the end of the harvest. Ruth washed herself, anointed herself, and clothed herself with proper garments before going forth to meet Boaz (Ruth 3:3). And meeting Boaz in this manner, on his threshing floor, was with a view to two things (Ruth 3:9ff):

1) The redemption of an inheritance.

2) Ruth becoming Boaz’s wife.

This meeting also occurred at “midnight” (Ruth 3:8), foreshadowing, typically, a time of judgment (in complete keeping with both the first mention of “midnight” in Scripture [used in connection with judgment — Exodus 11:4] and with the overall type in the light of Matthew 3:11-12).

Ruth’s preparation in the type is the same preparation that Christian’s must make in the antitype. Ruth prepared herself, after a certain fashion, to meet Boaz on his threshing floor, at midnight, with a view to a redeemed inheritance and becoming his wife; and Christians must likewise prepare themselves, after the same fashion, to meet Christ on His threshing floor, at midnight, with a view to a redeemed inheritance and becoming His wife.

WASH YOURSELF

“Washing” has to do with a cleansing from present defilement. Within the scope of the ministry of priests in the Old Testament, a complete washing of the body occurred at the entrance to the courtyard of the tabernacle at the time one entered into the priesthood, never to be repeated (Exodus 29:4; 40:12-15). Subsequent washings of parts of the body then occurred at the brazen laver in the courtyard of the tabernacle as the priests ministered between the brazen altar and the Holy Place (Exodus 30:19-21). Their hands and feet became soiled as they carried out their ministry, and the brazen laver had upper and lower basins for washing these soiled parts of the body.

Washings in the Old Testament were thus looked upon in two senses — a washing of the complete body (a one-time initial cleansing), followed by washings of parts of the body (numerous subsequent cleansings). It was these two types of cleansings that Jesus referred to when speaking to Peter in John 13:8, 10b [8b]:

. . . If I do not wash [Greek: nipto, referring to a part of the body (the Septuagint uses this same word in Exodus 30:19, 21)] you, you have no part with me [note: “with me,” not “in me”].

. . . He who is bathed [Greek: louo, referring to the entire body (the Septuagint uses this word in Exodus 29:4; 40:12)] needs only to wash [nipto] his feet . . . .

Peter had been washed once (described by the word louo [his complete body]); now he needed continued washings (described by the word nipto [parts of the body]). And, apart from these continued washings, he could have no part “with” Christ (contextually, the kingdom and positions with Christ therein were in view).

Bringing the typological teachings of the Old Testament and Christ’s statement to Peter over into the lives of Christians today, the matter would be thus: Christians, part of a New Testament priesthood (1 Peter 2:5), received a complete washing (louo, the entire body) at the time they entered this priesthood, at the time they were saved. Now, as priests ministering for their Lord, because of defilement by means of contact with the world, they need continued partial washings (nipto, parts of the body). And, apart from these continued washings, Christians can have no part with Christ in His future kingdom.

All cleansing is accomplished on the basis of shed blood, in relation to Christ’s past and present work.

Christ died at Calvary, shedding His blood, to effect our redemption. Those appropriating the blood have been washed (louo) and have entered into the priesthood (corresponding in the parallel type to the death of the paschal lambs and the application of the blood in Exodus 12:1ff).

And Christ’s blood is today on the mercy seat of the heavenly tabernacle, with Christ ministering, on the basis of His shed blood, on our behalf, in the Holy of Holies, to effect a continued cleansing (nipto) for the “kings and priests” (Revelation 1:6; 5:10) which He is about to bring forth.

Thus, the Lord has set apart a cleansed (louo) people through whom He is accomplishing His plans and purposes. And He has provided a means whereby He can keep those whom He has set apart clean (nipto).

Cleansing through the work of Christ as High Priest though is not something that occurs automatically. Ruth had to act herself. She had to prepare herself for the impending meeting with Boaz on his threshing floor. And Christians must likewise prepare themselves for an impending meeting with Christ on His threshing floor.

In Ruth’s case, she washed herself. Today, Christ does the washing, but Christians, as Ruth, must act. It is only as we “confess our sins,” judging ourselves (1 Corinthians 11:31-32), that Christ effects cleansing on our behalf.

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)

ANOINT YOURSELF

“Oil” was used in the Old Testament Scriptures to anoint prophets, priests, and kings; and there was a connection between the use of oil after this fashion and the Holy Spirit coming upon an individual to empower him for service in the office to which he was being consecrated.

For example, Saul was anointed the first king over Israel (1 Samuel 10:1, 6); and, following Saul’s refusal to do that which God had commanded concerning Amalek (1 Samuel 15:2-3), David was anointed king in Saul’s stead (1 Samuel 16:13). And, as clearly shown, “oil” is used in both of these passages to symbolize God’s Spirit. The Spirit came upon both Saul and David following their anointing, and the Spirit empowered both for the tasks that they were to perform.

The parable of the ten virgins in Matthew 25:1-13 deals centrally with this same overall issue, with “oil” used symbolically in the parable in exactly the same manner as it is used in the Old Testament. All of the virgins possessed oil, but only the five wise virgins possessed an extra supply of oil. And when they were called to an accounting — at “midnight,” — only the five wise virgins were allowed to enter into the marriage festivities with the Bridegroom (Matthew 25:6ff).

That would be to say, in the antitype, all Christians possess the Holy Spirit. He indwells every Christian. But not every Christian has the extra supply of Oil. Not every Christian is filled with the Holy Spirit. And when Christians are called to an accounting — at “midnight” — only those filled with the Spirit will be allowed to enter into the marriage festivities with the Bridegroom.

This is what is involved within the symbolism of the second part of Ruth’s preparation for meeting Boaz on his threshing floor at midnight.

Ruth could not have been properly prepared for meeting Boaz apart from anointing herself.

The ten virgins, in like fashion, could not have been properly prepared for meeting the Bridegroom at midnight apart from possessing an extra supply of oil.

And Christians today cannot be properly prepared for meeting their Lord at midnight apart from being filled with the Spirit.

This will all become evident when the third and last part of Ruth’s preparation is viewed, for an inseparable connection exists between all three parts.

PUT ON YOUR BEST GARMENT

Not only was Ruth to be clean and to be anointed with oil but she was also to be properly arrayed. Ruth was going forth to meet the bridegroom. Naomi’s words, “put on your best garment” (Ruth 3:3), in the light of that which was involved (events expected to culminate in Ruth’s marriage to Boaz), can only refer to special apparel for the occasion.

Ruth’s apparel, in which she was to clothe herself, would reflect the occasion at hand.

This facet of Ruth’s preparation, pointing to present preparation that Christians are to make, is seen in the parable of the marriage feast in Matthew 22:1-14.

In this parable, a man appeared, improperly clothed, at the festivities surrounding the marriage of “a certain” King’s Son. This man appeared without a wedding garment; and he was not only denied entrance into the festivities but he was cast into the darkness outside.

(A reference to the darkness outside [the outer darkness] also appears in the parable of the talents [Matthew 25:30]. And this parable deals with exactly the same thing as the previous parable [the ten virgins (Matthew 25:1-13)], though from a different perspective.)

The “certain king” and “his son” in Matthew 22:2 can refer to none other than God the Father and His Son, with the festivities surrounding the “marriage of the Lamb” in view. In Revelation 19:7-8, the bride is said to have made herself ready by having arrayed herself (“array herself” rather than “be arrayed” is the correct rendering in Revelation 19:8 ASV) in “fine linen”; and this “fine linen” is specifically said to be “the righteousness acts of the saints.”

Christians, as Ruth, must array themselves in the proper apparel for their future meeting with the Bridegroom. Righteous acts, forming the wedding garment, emanate out of faithfulness to one’s calling.

Works emanate out of faithfulness; and works, in turn, bring faith to its proper goal, while the wedding garment is being formed (cf. Hebrews 11:17-19, 31; James 2:14-26; 1 Peter 1:9).

And it is evident that a Christian not filled with the Spirit — typified by the second part of Ruth’s preparation, anointing herself — is in no position to perform righteous acts (works) that make up the wedding garment.

Scripture clearly reveals that Christians will appear in the presence of Christ in one of two ways. Some will possess wedding garments, and others will not. The words “clothed” and “naked” are used in Scripture to distinguish between the appearance of individuals in these two different manners (Revelation 3:17-18; cf. Romans 8:35); and Christians within both groups will be dealt with in accordance with Matthew 22:10-13.

Those Christians properly clothed (possessing wedding garments) will be dealt with after one fashion, and those improperly clothed (lacking wedding garments, naked) will be dealt with after an entirely different fashion.

Those in the former group will be allowed to enter into the marriage festivities, with a view to their subsequently occupying positions as co-heirs with Christ in His kingdom, as the wife of the Lamb, forming His consort queen.

Those in the latter group though will be denied entrance into the marriage festivities and will consequently not be among those forming the wife of the Lamb, His consort queen, and all that appertains therein.

Accordingly, they will have no part with Christ in His reign over the earth.

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The Book [not Tree] of Life

Confession or Denial

A Partial Exposition of Revelation 3:5

Taken from Judgment Seat of Christ, Ch. 9

By Arlen L. Chitwood of Lamp Broadcast

The possibility of Christians having their names blotted out of the book of life, in accord with Revelation 3:5, has troubled many individuals. Such individuals view the book of life as a record containing the names of all who have believed on the Lord Jesus Christ, and they know that for a Christian to have his name blotted out of such a book is an absolute impossibility.

One’s eternal salvation is just as secure as the finished work of Christ upon which it rests. And to infer that a Christian could possibly one day lose his eternal salvation would be bringing into question the complete efficacy of this finished work, or of the corresponding work of the Spirit breathing life into the one having no life (on the basis of Christ’s finished work).

The problem emanates from wrongly associating “the book of life” with eternal salvation. God has many books; and in these books He keeps records of many different things, records which will one day be opened (cf. Psalm 56:8; 139:16; Zechariah 5:1-3; Malachi 3:16; Revelation 5:1-2; 13:8; 20:12).

Note, for example, that at the future judgment of the unsaved dead in Revelation 20:11-15 a number of books will be opened, including “the book of life” (Revelation 20:12). God has a library in heaven, and the book of life is only one book within this library. A book which seems to be entirely separate and distinct, but often confused with the book of life is the Lamb’s book of life in Revelation 13:8 (cf. Revelation 21:27). This book would appear to be the place wherein the names of redeemed individuals have been inscribed rather than the book of life in Revelation 3:5; 20:12.

The book of life will be opened at the judgments of both the saved and the unsaved. The entire scene in Revelation 3:5 has to do with issues of the judgment seat of Christ, with the book of life being the only book from God’s library of books singled out and mentioned by name. The same thing can be found in the judgment of the unsaved dead in Revelation 20:11-15. The book of life alone is singled out and mentioned by name.

The purpose and content of the book of life are clearly revealed in Revelation 20:12: “…the dead were judged out of those things which were written in the books, according to their works.” The book of life is a book, among other books, containing the deeds/works of individuals, both those of the save and those of the unsaved; and from the emphasis placed upon the book of life in connection with both judgments, along with information concerning other books in Scripture, one could conclude that this is probably God’s primary record book containing the deeds/works of every individual.

Other books also record deeds/works, such as those mentioned in Psalm 56:8 and Malachi 3:16. But the primary record book in this realm, one in which a name can be retained or blotted out (depending on the record of that individual contained in the book), appears to be “the book of life.”

The blotting of one’s name out of the book of life in Revelation 3:5 is strictly for the non-overcomer, with the Messianic Era in view, and has nothing to do with eternal verities. One’s relationship to Christ must be looked upon as a settled, closed matter prior to judgment, a matter which can never enter into any future judgment in any fashion or form.

Different companies of the saved are judged at different times, with their works in view (works recorded in books [Ezekiel 20:34-38; Matthew 25:34-40; 1 Corinthians 3:11-15; Revelation 20:4-6]); and the unsaved are judged at a subsequent time, with their works in view as well (works also recorded in books [Revelation 20:11-15]).

There is no such thing in Scripture as a judgment of the saved and a judgment of the unsaved occurring together at the same time; nor is there any such thing in Scripture as the issue of one’s eternal salvation or eternal damnation being brought up at any future judgment. Judgment in this respect, for both the saved and the unsaved, is past; and this past judgment can never be bought up as an issue again.

All future judgments will be based strictly upon the works of those being judged, which renders it impossible for issues surrounding eternal verities to ever enter into these judgments. Relative to the saved, judgment has already occurred, based on their belief and Christ’s finished work; relative to the unsaved, judgment, as well, has already occurred, based on their unbelief and Christ’s finished work:

“He that believeth on him is not condemned [‘judged’]: but he that believeth not is condemned already [‘has already been judged’], because he has not believed in the name of the only begotten Son of God” (John 3:18).

The book of life contains records that have been lived, and the blotting of a Christian’s name out of this book follows his judgment on the basis of that which has been recorded in the book and involves millennial verities alone. Such a Christian will be shown, on the basis of his own works (works burned at the judgment seat), to have been overcome; and he will suffer loss — the loss of his soul/life. Rather than his name being left intact, it will be blotted out of the book of life; and he will be among those denied a position of power and authority with Christ in the kingdom.

CONFESSION OR DENIAL

Christ has extended a twofold promise to the overcomer in Sardis concerning his name: 1) “I will not [Gk., double negative, ‘I will most certainly not’] blot out his name out of the book of life,” but 2) “I will confess his name before my Father, and before his angels.” This will occur in heaven following issues of the judgment seat, for the person whose name is to be confessed must first be shown to have overcome through the record contained in the book of life (and possibly other books as well).

Christ referred to this future event (along with the negative aspect [denial]) on at least two occasions during His earthly ministry (Matthew 10:32-33; Luke 12:8-9). The verses in Matthew refer to confession or denial before “my Father which is in heaven,” and the verses in Luke refer to confession or denial before “the angels of God.” Further, in Matthew, this matter appears in a context referring to the salvation or loss of one’s soul (Matthew 10:38-39; cf. Matthew 16:24-27). This places the entire matter, as in Revelation 3:5, in connection with events surrounding findings and determinations at the judgment seat.

Paul, in his second epistle to Timothy, calls attention to the same thing (2 Timothy 2:10-13); and the contextual setting has to do with a future salvation, the glory of Christ, and the coming reign of Christ:

“Therefore I endure [‘patiently endure’] all things for the elect’s sake, that they may also obtain the salvation which is in Christ Jesus with eternal [‘age-lasting’] glory.

It is a faithful saying: for if we be dead with Him, we shall also live with Him.

If we suffer [‘patiently endure’ (same word in the Greek text as in 2 Timothy 2:10)], we shall also reign with Him: if we deny Him, He also will deny us” (2 Timothy 2:10-12).

Then verse thirteen refers to the fact that Christ cannot accept as faithful an individual who has proven unfaithful. To do so would be to deny His Own character. He must remain faithful to do exactly what He has said that He would do concerning confession or denial of Christians before His Father and before His Father’s angels.

Thus, the parallel Scriptures to the confession of one’s name before the Father and before His angels, as revealed in Revelation 3:5, have to do with confessing Christ before men and patiently enduring. And it is within these two realms that the entire matter is set forth.

Confessing Christ before men has nothing to do with a public confession of one’s faith in Christ at the point of salvation, as is often taught; but such a confession is for those who are already saved, and this confession will be a natural outworking in the life of one exercising faithfulness to his calling. Confession or denial of Christians by Christ in heaven, during that coming day, is conditioned upon their overcoming or being overcome and has the coming Messianic Era in view.

And confession or denial of Christ by Christians here upon the earth, during the present time, should be looked upon as having the same end in view. There is a life to be lived, and the unfolding of this life under the leadership of the Lord should bring praise, honor, and glory to the Lord, as the individual looks out ahead toward events at the judgment seat and the reign of Christ which follows.

Patiently enduring, within its context, in 2 Timothy 2:12 must be understood in the light of Paul’s patient endurance in verse ten. He patiently endured all things for the sake of other Christians in order that they might obtain the salvation set before them (salvation of the soul) and occupy a position with Christ in the kingdom. The record of Paul’s life (now recorded in the book of life, awaiting the opening of this book at the judgment seat) was one of concern for others, with the coming kingdom of Christ in view. He let nothing stand in his way; and Christians today are to have a comparable ministry within the scope of their calling, with the same end in view, as they too patiently endure all things.

CONCLUDING THOUGHTS:

God has offered rewards for faithfulness; and Christians are exhorted to “strive [Gk. agonizomai, ‘exert every possible effort’]” in the present race of the faith, with rewards in view, while moving toward the goal of their calling (cf. Luke 13:24; 1 Corinthians 9:25; 1 Timothy 6:12). Rewards are offered as compensations in order to encourage Christians as they are being tested and tried while engaged in the Lord’s business during the time of their present pilgrim journey. And compensations of this nature are not to be taken lightly. Disdaining, ignoring, or neglecting proffered rewards is completely out of line with any Scriptural presentation of this subject.

The mother of James and John possessed godly aspirations for her two sons concerning future rewards, James and John themselves possessed the same aspirations, the other disciples in like manner possessed such aspirations, and Christians are exhorted to also possess aspirations of this nature (Matthew 19:27-30; 20:20-28; Mark 10:35-45; 1 Corinthians 9:24-27; Ephesians 1:17-18; 1 Timothy 6:11-12; 2 Timothy 4:7-8; Titus 2:12-13; 2 Peter 1:10-11). Decisions and determinations concerning receiving rewards or suffering loss will emanate out of issues surrounding the judgment seat, and the realization of these decisions and determinations will be brought to pass in “the kingdom of our Lord, and of his Christ.”

A day is coming in the near future when every Christian will be called to an accounting. Lives lived will be reviewed from the records which the righteous Judge will have on hand. When the books containing records of the deeds/works of Christians are opened, there will be a just recompense on the basis of that which is revealed. Every Christian will be judged solely on the basis of the things written in these books, and the entire matter will be carried out in an equitable, just manner. Receiving rewards or suffering loss will, in each instance, be commensurate with revealed works. There will be no exceptions.

The Christians’ deeds/works, emanating from faithfulness or unfaithfulness, will come under scrutiny through being subjected to fire. Some works will be revealed as comparable to “gold, silver, precious stones” and endure the fire; other works will be revealed as comparable to “wood, hay, stubble” and be consumed by the fire.

Christians with works enduring the fire will receive rewards and positions in the kingdom; Christians with works consumed by the fire will suffer loss and be denied positions in the kingdom. Such will be the outcome of the judgment of all Christians at the end of this dispensation, preceding the Messianic Era.

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

Bible One - The Book of Life--Confession or Denial or Bible One – The Book of Life, Judgment Seat of Christ, Ch. 9 Excerpts, By Arlen Chitwood

Word Document: The Book [not Tree] of Life by Arlen Chitwood.docx which is SAFE to open and print.

See Three Books of Life! in this site for additional commentary on the subject.

Also see, Judgment Seat of Christ BOOK, in this site.

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Judas Was SAVED

By Arlen Chitwood of Lamp Broadcast

Excerpt from Ruth BOOK in this site.

Jesus’ statement in John 13:10-11 is often used in an effort to show that Judas was not among those viewed as having been washed completely, as the other disciples, placing him in an unsaved state. However, the passage can’t be understood in this manner, for it would be out of line with both Jesus’ actions in this chapter and other Scriptures dealing with the disciples and their ministry.

It appears clear from John 13:12 — “when He had washed their feet” — that Christ washed the feet of all twelve disciples, with no distinction made between Judas and the other eleven in this respect. And He could not have included Judas among those whose feet He had washed apart from having looked upon Judas in the antitype of previously having had his complete body washed.

Christ’s act of washing the disciples’ feet in John chapter thirteen foreshadowed His present ministry in the heavenly sanctuary, which is for the saved alone. Thus, through this act of washing Judas’ feet, Christ acknowledged something which is really not even an issue in the text [or any other text in Scripture for that matter] — that Judas was a saved individual, not unsaved as is so often believed and taught.

In this respect, John 13:10-11 [10b] would have to be understood in the sense of Judas’ uncleanness being associated with Christ’s present actions [washing a part of the body, following a complete bath]; and, as stated in the text, it had to do with Judas’ future actions — betraying Christ [John 13:11].

Judas betrayal of Christ, mentioned in this verse, could, in no way, be grounds for questioning his salvation. If it were, salvation would be brought over into the realm of works, where it can’t exist [e.g., note that Peter denied Christ three times — a similar act in many respects (Matthew 26:58, 69-75); and his salvation can’t be brought into question for this denial, for exactly the same reason that Judas’ salvation can’t be brought into question for his betrayal].

It would really make no sense to associate Judas’ actions with saved-unsaved issues [which have to be read into the text to do so]. On the other hand though, it would make perfect sense to associate his actions with unfaithfullness [as Peter’s subsequent action, also foretold by Jesus immediately before it occurred], which is really what the text deals with.

Then note Jesus’ previous calling of Judas as one of the Twelve, to be numbered among those carrying the good news surrounding the kingdom of the heavens to Israel. It is completely untenable to believe that Jesus would call someone, among the Twelve, who was spiritually dead to carry a message necessitating spiritual understanding, to a nation capable of this type of understanding.

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Anoint Yourself

By Arlen Chitwood of Lamp Broadcast

Excerpt from Ruth BOOK in this site.

“Oil” is used in Scripture for anointing purposes, and “oil” was used in this manner in the Old Testament to anoint prophets, priests, and kings. And there was a connection between the use of oil after this fashion and the Holy Spirit coming upon an individual to empower him for the office to which he was being consecrated.

The anointing of Saul and David would be two such examples (1 Samuel 10:1, 6; 16:13). The Spirit came upon each following their being anointed, to empower them for the regal tasks that they were to perform.

Then the parable of the ten virgins in Matthew 25:1-13 sets forth matters as they would exist relative to the Holy Spirit and Christians during the present dispensation. Note that this parable has to do with the kingdom of the heavens, which, at the time when the parable was given, had been taken from Israel. And the kingdom was taken from Israel with a view to a new nation being called into existence, which would be allowed to bring forth “the fruit of it” (cf. Matthew 21:33-43; Ephesians 2:11-15; 1 Peter 2:9-10). Thus, the parable of the ten virgins, no longer applicable to Israel, could only apply to those forming this new nation — to Christians.

All ten of the virgins had oil in their vessels, but only five possessed an extra supply of oil (Matthew 25:2-4, 7-8). That would be to say, all Christians have oil in their vessels, but not all Christians possess an extra supply of oil. That is, all Christians are indwelt by the Spirit, but not all Christians are filled with the Spirit.

The Spirit indwelling an individual occurs at the time of the birth from above (1 Corinthians 3:16; 6:19). The individual is immersed in the Spirit, which places him “in Christ,” making him part of the one new man and Abraham’s seed, because Christ is Abraham’s Seed (cf. Matthew 3:11; 1 Corinthians 12:13; Galatians 3:26-29).

But the filling of the Spirit is another matter entirely. The filling of the Spirit occurs subsequent to the indwelling of the Spirit and may or may not occur in a Christian’s life.

The filling of the Spirit is connected with receiving the Word of God, and, at the same time, allowing the indwelling Spirit to lead the individual into all truth. The filling of the Spirit is connected with Christian maturity. The two go hand-in-hand in this respect. From a biblical standpoint, the more a person matures in the faith the more he can be said to be filled with the Spirit.

Note parallel verses in two companion epistles, Ephesians and Colossians, relative to the filling of the Spirit:

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. (Ephesians 5:18-19)

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. (Colossians 3:16)

In Ephesians, Christians are commanded to be filled with the Spirit; and in the parallel section in Colossians, Christians are commanded to let the Word of Christ dwell in them richly in all wisdom. The latter relates how the former is accomplished.

Thus, the importance of spiritual growth to maturity in this manner cannot be overemphasized. Spiritual growth to maturity is inseparably related to the filling of the Spirit, a necessity for Christians if they would be properly prepared for meeting Christ at His judgment seat.

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The Complete Old Testament Word Picture Depicting the Rapture

By Arlen Chitwood of Lamp Broadcast

The complete Old Testament word picture pertaining to the removal of Christians at the end of the present dispensation, commonly called “the rapture,” encompasses a number of types. It begins with the account of “Enoch” being removed from the earth preceding the Flood (Genesis 5-8) and progresses from that point through other types such as the accounts of “Lot and his family” (Lot, his wife, and his two virgin daughters) being removed from Sodom preceding the destruction of the cities of the plain (Genesis 18; 19), “Rebekah” being removed from Mesopotamia following the search for and procurement of the bride for Isaac but preceding Abraham’s remarriage (Genesis 24; 25), and “Ruth” appearing on Boaz’s threshing floor, followed by the redemption of the inheritance (Ruth 3; 4). Each type presents a different facet of the matter, showing a different part of the complete Old Testament word picture, with the complete picture being seen only through viewing all of the types on the subject together, comparing Scripture with Scripture in this respect.

In the type dealing with Enoch in Genesis 5, the genealogy in this chapter moves through ten generations — from Adam to Noah. Within this genealogy, Enoch was the seventh from Adam, and Noah the tenth. “Seven” and “ten” are two of several numbers used in Scripture to show completeness, with each showing a different aspect of completeness. “Seven” shows the completeness of that which is in view, and “ten” shows numerical completeness. In each case, at the completion of each of the two sets of generations — seven generations extending to Enoch, and ten generations extending to Noah — divine intervention into the affairs of man is seen.

At a terminal point in the first set of generations, a man was removed from the earth alive; then, at a terminal point in the second set of generations, a man (along with his family) passed safely through a time of destruction, with the remainder of the world perishing during this time.

That to which this introductory, overall type points (the antitype) is simple and easy to see, though this type only presents particular facets of the complete picture. “Enoch” being removed from the earth preceding the Flood typifies Christians being removed from the earth preceding the coming Tribulation; and “Noah” passing safely through the Flood typifies Israel passing safely through the coming Tribulation, with Gentile world power, in the end, destroyed (cf. Luke 17:26-27, 30).

The things seen in Genesis 5-8 form a foundational type upon which all subsequent Scripture dealing with the subject must rest (similar to Genesis 1:1-2:3 forming a foundational framework upon which all subsequent Scripture rests). And, in complete accord with that established in this foundational type, the things foreshadowed by events in the type will occur in the antitype when matters have been brought to completion relative to both the Church and Israel.

The Church at this time, typified by “Enoch,” the seventh from Adam, will be removed; and Israel at this time, typified by “Noah,” the tenth from Adam, will pass safely through the worldwide destruction that will follow the Church’s removal. At a future time, God will intervene in the affairs of man once again, supernaturally bringing matters foreshadowed by events in this type to pass.

This is the first part of the picture presented in Scripture. Then, from here, to complete the picture, an individual has to move to subsequent types dealing with the subject. Each subsequent type presents a different facet of the picture and further adds to that which, in the end, sets forth a complete word picture, given to shed light upon and help explain the antitype.

Lot and his family were removed prior to the destruction of the cities of the plain in Genesis 18; 19; and in Genesis 24, Rebekah was removed following a successful search for a bride for Isaac (a search and removal that followed Sarah’s death [Genesis 23] but preceded Abraham again taking a wife [Genesis 25]).

The first type clearly reveals Christians being removed prior to the destruction of Gentile world power (cf. Luke 17:28-30), and the second type clearly reveals Christians being removed prior to God’s restoration of Israel (cf. Romans 11:25-26).

Some students of the Word, going no farther than this in the types — working from an incomplete word picture — have concluded that the Church is destined to pass through most or all of the Tribulation. They look upon the future destruction depicted by the Flood and the destruction of the cities of the plain as foreshadowing a destruction occurring at or near the end of the Tribulation. And, understanding matters in this respect, they look upon Enoch’s removal preceding the Flood and Lot and his family’s removal preceding the destruction of the cities of the plain as typifying Christians being removed at or near the end of the Tribulation, preceding a destruction occurring at this time. Then, the antitype of Rebekah’s removal preceding God’s restoration of Israel in Genesis 24; 25 would be understood in a similar sense, for God will not actually restore Israel until the Tribulation has run its course.

However, when the typology from the book of Ruth is added to the word picture — showing Ruth appearing on Boaz’s threshing floor prior to the redemption of the inheritance — viewing this type in the light of the antitype (1 Thessalonians 4:13 thru 1 Thessalonians 5:10; Revelation 1:10ff), additional light is cast upon particularly the timing of events shown by the previous types. And this additional light — a vital and necessary part of the complete word picture — will show, beyond question, that any interpretative ideology that uses the previous types to teach that the Church will go through any part of the Tribulation is erroneous.

The type in the book of Ruth and the antitype in the book of Revelation clearly show exactly the same chronology — the Church appearing on Christ’s threshing floor (at His judgment seat) prior to the redemption of the inheritance (a redemption that, in the book of Revelation, can only have to do with all of the judgments occurring throughout the seven-year Tribulation, not with just those occurring at or near the end).

And it should go without saying that harmony must exist in the chronology of events seen in the types in the books of Genesis and Ruth. The chronology of events seen in these types must be in complete agreement with one another, along with that seen in the antitype in the New Testament — an agreement that will show the Church being removed preceding any part of the Tribulation, necessitating the whole of the Tribulation being in view through the destruction depicted by events during both Noah’s and Lot’s day. In this respect, Enoch’s and Lot’s removal, preceding respective destructions during their day, foreshadows the removal of Christians preceding the coming Tribulation.

And, along with the preceding, viewing matters from the standpoint of the complete word picture, along with the antitype, this removal must be seen as one that will include all Christians, faithful and unfaithful alike (e.g., not only those having walked with God, as Enoch, but also those having involved themselves in the affairs of the world, as Lot).

Scripture plainly states,

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 [Where? Note the context. This terror occurs at the judgment seat (cf. Hebrews 10:30-31)], we persuade men . . . . (2 Corinthians 5:10-11a).

The division of Christians relative to matters surrounding faithfulness or unfaithfulness, according to Scripture, occurs at the judgment seat following the removal of Christians from the earth, NOT by a supposed selective resurrection and/or rapture (a companion erroneous teaching pertaining to Christians going through the Tribulation [not all Christians in this case, but many]). And it is plain from the chronology of events set forth in the type in the book of Ruth and in the antitype in the book of Revelation (the same chronology is seen in both) that events surrounding the judgment seat must occur at the end of the present dispensation, PRECEDING the Tribulation.

(For details pertaining to different things stated in the preceding several paragraphs, refer to chapters 8
On The Threshing Floor & 9 Redemption of The Inheritance of Ruth BOOK in this site. Also, see the author’s book, in this site, Judgment Seat of Christ BOOK.)

Thus, a complete word picture on the one hand and that which the word picture foreshadows on the other hand is the way in which God has structured His Word; and through this structure, God has revealed all the numerous things that He would have man know about His plans and purposes.

Accordingly, to arrive at a proper understanding of the things that have been revealed, man must study the word after the fashion in which it has been structured. He must set the complete word picture from the Old Testament alongside the antitype in the New Testament and run all the checks and balances, comparing Scripture with Scripture, in order to find out what the Scriptures themselves teach.

That which man may have to say about anything within the whole of the matter — either about the things that God has revealed or the way in which He has revealed them — is of no moment. Only that which Scripture has to say is of any moment whatsoever, and that which Scripture has to say is of infinite moment.

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Redeemed for a Purpose BOOK

By Arlen Chitwood of Lamp Broadcast

RP FOREWORD

Ch. 1 I Will Bring You Out . . . To

Ch. 2 From the Sea to the Mountain

Ch. 3 Then Came Amalek

Ch. 4 Moses’ Charge

Ch. 5 The Elders’ Search

Ch. 6 The Elders’ Report

Ch. 7 The People’s Response

Ch. 8 Encouragement, Discouragement

Ch. 9 Overcoming, Being Overcome

Foreword

Then they called Rebekah and said to her, “Will you go with this man?” And she said, “I will go.” (Genesis 24:58)

The question that Rebekah was asked in Genesis 24:58 (“Will you go with this man?”) and her response (“I will go”) form the heart of the most important matter that will ever confront any Christian at any time throughout the present dispensation. The question and corresponding answer have to do with the very reason for a Christian’s salvation.

A person has been saved for a purpose, and Genesis 24:58 has to do with that purpose.

Genesis chapter twenty-four forms an integral part of a larger type covering five chapters — chapters twenty-one through twenty-five. And these five chapters together, in a type-antitype framework, set forth a chronological sequence of events relative to Christ, Israel, and the Church, beginning with Christ’s birth and ending with realized blessings for man during the coming Messianic Era.

In these chapters, “Abraham,” the father of Isaac, typifies God, the Father of Jesus; “Sarah,” Abraham’s wife, typifies Israel, the wife of God; “Abraham’s servant,” sent into the far country to obtain a bride for Isaac, typifies the Holy Spirit, sent into the far country to obtain a bride for Jesus; “Rebekah,” the bride for Isaac, whom Abraham’s servant procured, typifies the bride for God’s Son, for whom the Holy Spirit is presently searching; and “Abraham’s subsequent remarriage” typifies God subsequently restoring Israel to her prior place as His wife (a divorce has occurred, necessitating a remarriage).

In this respect,

Genesis 21 has to do with “the birth of Isaac,” typifying the birth of Christ;

Genesis 22 has to do with “the offering of Isaac,” typifying the offering of Christ;

Genesis 23 has to do with “the death of Sarah,” typifying the setting aside of Israel;

Genesis 24 has to do with “Abraham’s servant searching for a bride for Isaac in the far country,” typifying the Holy Spirit in the world today searching for a bride for Christ;

Genesis 25 has to do with “the remarriage of Abraham,” to Keturah, typifying the future restoration of Israel (with remarriage occurring).

Note the context of Genesis 24. Events in this chapter occur between Sarah’s death (Genesis 23) and Abraham’s remarriage (Genesis 25); and, in the antitype, they foreshadow events occurring during the present dispensation, between the past setting aside and the future restoration of Israel.

The Holy Spirit is in the world today seeking a bride for God’s Son. That’s what Genesis chapter twenty-four is about. This chapter is not about salvation per se. Rather, it is about the purpose for salvation.

Abraham sent his servant into the far country to procure a bride for his son. And before the servant ever left Abraham’s home to fulfill his mission, Abraham made him swear that the search would be carried out solely among his own people, among those referred to as “my family” (Genesis 24:3-4, 9).

Then the servant took “all his master goods” on ten camels (a number signifying completion) and departed into the far country to search for and procure a bride for Isaac — a bride that must come from Abraham’s own people (Genesis 24:10).

Finding the prospective bride, Rebekah, Abraham’s servant then began to give to Rebekah “jewelry of silver, jewelry of gold, and clothing” (Genesis 24:53). These were from Abraham’s goods, in the servant’s possession, which Abraham had given to His son, Isaac (Genesis 24:36; cf. Genesis 25:5). And all these goods would equally belong to the son’s bride, whom the servant had been sent into the far country to search for and procure.

And, in the antitype, the preceding is exactly what has been occurring in the world during the past 2,000 years. God sent the Spirit into the world 2,000 years ago to search for and procure a bride for His Son (Acts 2:1ff); and the Spirit, in perfect accord with the type, has been searching for the bride, since that time, from among the people of God.

The primary task of the Holy Spirit throughout the dispensation, again, in perfect accord with the type, is to call attention to the offer being made — as the Spirit gives to and displays before the prospective bride all of the Father’s goods that He has given to His Son, showing the prospective bride that which could be hers, as well, during the Son’s coming reign (cf. John 16:13-15; Romans 8:17-23).

And the search is almost over. The dispensation has almost run its course. The time when the Spirit will have completed His work, subsequently removing the bride, is almost upon us (Genesis 24:60ff).

ACCEPTANCE OR REFUSAL

The Holy Spirit’s search for a bride for God’s Son is a work subsequent to His work pertaining to man’s eternal salvation.

Bringing the former to pass (a work effecting man’s removal from his dead, alienated state, through the birth from above) allows the Spirit to bring the latter to pass (a work involving the search for and procurement of the bride). And this subsequent work of the Spirit has to do with the central purpose for His former work.

The question, “Will you go with this man,” brought over into the antitype, is a question directed solely to those within the family of God, to Christians. It is a question that involves following the present leadership of the Spirit, with a view to that which lies out ahead. It is a question that involves allowing the Spirit to open the Word to a person’s understanding, allowing the Spirit to lead that person “into all truth.” And this truth, textually, can only center on the things of the Father that He has given to the Son, something that Christians alone can fully grasp and understand (1 Corinthians 2:9-14).

And through the Spirit opening the Word in this manner, Christians are being extended an invitation to have a part in this future glory; and Christians, relative to this invitation, can do one of two things: They can either accept the invitation or they can refuse the invitation.

Acceptance is associated with one day becoming part of the bride of Christ (and realizing the Son’s inheritance with Him), as Rebekah’s acceptance had to do with her one day becoming the bride of Isaac (and realizing the son’s inheritance with him).

But a Christian’s refusal will leave the person in a position where he cannot realize any of these things, as a refusal on Rebekah’s part, had she done so, would have left her in exactly the same position relative to Isaac and his inheritance.

Either way though, acceptance or refusal, the family relationship remains unchanged. Rebekah’s acceptance wrought no change in her position within Abraham’s family; nor would there have been a change had she refused. And so it is with Christians today.

A Christian’s presently possessed eternal salvation was wrought through a past, completed work of the Spirit based on the past, completed work of God’s Son at Calvary.

Thus, eternal salvation is a finished work, wrought entirely through and on the basis of divine intervention; and no change can ever occur.

Salvation by grace through faith — the good news pertaining to the grace of God — is one thing; but “so great a salvation,” “the saving of the SOUL” (Hebrews 2:3; 10:39) — the good news pertaining to the coming glory of Christ — is something else entirely. And it is the latter, not the former, which the Spirit’s ministry to Christians centers on throughout the dispensation.

Christians have been saved for a revealed purpose, the central mission of the Spirit in the world today is to bring that purpose to pass, and the decision concerning having a part in that purpose is left entirely to each individual Christian. A Christian can “go with this Man” — the Spirit sent into the world to procure a bride for the Son, the One through whom the offer is being extended — or he can refuse to go.

This decision is the Christian’s alone to make. And the decision that he makes will have far-reaching ramifications.

THE GOAL

The goal, of course, is that set forth in the latter part of Genesis chapter twenty-four, leading into the things set forth in chapter twenty-five. It is a successful completion of the search, followed by a removal of the bride, followed by marriage. And this will, in turn, be followed by Israel’s restoration and future blessings, exactly as seen in the type in Genesis.

(All Christians will be removed from the earth at the same time, shown by Rebekah and the damsels accompanying her going forth on ten camels to meet Isaac [signifying completion, i.e., they all went forth (cf. Genesis 24:10, 61)].

However, Rebekah alone is seen taking a veil and covering herself when meeting Isaac [a type of the wedding garment to be worn by the bride alone when meeting Christ (Genesis 24:64-65; cf. Revelation 19:7-8)].)

After Abraham’s servant had procured the bride for Isaac, he removed the bride from the far country. And, at the same time, Isaac came forth from his home to meet Rebekah.

They met at a place between her home and his home; and they then went to his home, where she became his wife (Genesis 24:61-67).

And so will it be with Christ and His bride.

After the Holy Spirit has procured the bride, He will remove the bride from the earth. And, at the same time, Christ will come forth from heaven to meet His bride. They will meet at a place between the bride’s home and His home; and they will then go to His home, where the bride will become His wife (cf. 1 Thessalonians 4:14-17; Revelation 1:10; 4:1-2; 19:7).

Then, that which is revealed in Genesis chapter twenty-five can be brought to pass. Messianic blessings will be ushered in; and the glories of the Son, with His consort queen, will be manifested for all of creation to behold (Psalm 24:1-10; Isaiah 2:1-4; Revelation 20:1-3a).

The present search for and the future glory awaiting the bride of Christ centers on the greatest thing that God has ever designed for redeemed man — to co-inherit with His Son, occupying positions on the throne with Him in that day when He is revealed in all His power and glory.

And it is this glory and co-heirship that the Spirit has been sent into the world to reveal to Christians.

Until the search for the bride has been completed, the revelation of the Son’s coming glory will continue, and the invitation will remain open. But when the search has been completed . . . have dominion [Hebrews radah, ‘rule’; ‘…let them rule’]” (Genesis 1:26, 28).

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Chapter 1

I Will Bring You Out . . . To

Go and gather the elders of Israel together, and say to them, “The LORD God of your fathers, the God of Abraham, of Isaac, and of Jacob, appeared to me, saying, ‘I have surely visited you and seen what is done to you in Egypt;

and I have said I will bring you up out of the affliction of Egypt to the land of the Canaanites and the Hittites and the Amorites and the Perizzites and the Hivites and the Jebusites, to a land flowing with milk and honey.’” (Exodus 3:16-17)

Exodus 3:16-17 lies within a section of Scripture that has to do with God’s appearance to Moses at the time He called and commissioned him to be the deliverer of the Israelites from Egyptian bondage. Moses had gone to the Israelites forty years prior to this time, was rejected, and fled to Midian, where he took a Gentile bride. But now God is about to send Moses back to his brethren, to lead them out of Egypt, for a revealed purpose.

The historic account, forming a type, has to do not only with Moses and Israel but also with Christ and Israel. Moses in his dealings with Israel forms a type of Christ in His dealings with Israel (cf. Deuteronomy 18:15; Acts 3:22-26). The historic account forms one continuous, overall type, comprised of numerous individual types. And that which is set forth in the type (or types) foreshadows events in the antitype (or antitypes).

As Moses went to his brethren and was rejected, so did Christ; as Moses then left Egypt and traveled to another land, so did Christ; as Moses took a Gentile bride while in the other land, so is Christ presently taking a Gentile bride while in the other land; and, as the day came when God sent Moses back to his brethren, so the day will come when God will send Christ back to His brethren (Exodus 2:11-3:10).

At the time Exodus was written, the book had to do with two things:

1) Fulfilled biblical history.

2) Unfulfilled biblical prophecy, foreshadowed by the fulfilled biblical history.

Events throughout the book were fulfilled in a historic sense during Moses’ day. But viewing the matter in a typological framework, these historic events have only begun to be fulfilled in relation to Christ.

We are presently living during that time when Christ, in the antitype of Moses, is taking a Gentile bride. He is taking a Gentile bride during the interim lying between the two appearances to His brethren (presently fulfilling Exodus 2:15-21 [15b]), with everything beyond that in the book (including part of Exodus 1 [Exodus 1:8-22]) pointing to future, unfulfilled events.

Thus, from the Christians’ vantage point during the present dispensation, almost the entire book of Exodus still deals with unfulfilled prophecy.

In the historic account, Moses was sent back to his brethren after he had taken a Gentile bride, during a time when Israel was passing through her darkest hour (in the brickyards of Egypt, under bondage to an Assyrian Pharaoh).

And so it will be in the antitype. Christ will be sent back to His brethren after He has taken a Gentile bride, during a time when Israel will be passing through her darkest hour (during the time of Jacob’s trouble, under bondage to “the Assyrian,” to Antichrist).

This section of Scripture (Exodus 2 b [second half] - Exodus 40, also Exodus 1 b), typically, begins with the Great Tribulation and ends with the restoration of the kingdom to Israel, the reestablishment of the theocracy.

Events begin with Israel during the future time of Jacob’s trouble (Exodus 1:8-20; 2:23-3:10) and continue with Christ’s return to Israel (Exodus 4:19-20), judgments on the earth-dwellers at the time of His return (Exodus 7:20ff), Israel’s appropriation of the blood of the Passover Lamb (Exodus 12), the overthrow of Antichrist and his armies (Exodus 14), a new covenant made with Israel and other preparations for the theocracy (Exodus 19 ff), and the theocracy reestablished (Exodus 40).

The preceding, of course, is only an overview of numerous events set forth in the book that are yet to occur. There is first the picture of Israel in the fires of the Great Tribulation (Exodus 1:8-22; 2:23-3:10). Then there is God’s commission to His Son (Exodus 3:16ff), followed by God sending His Son back to the earth (Exodus 4:19ff). Then, beyond that point in the book, everything typified throughout the remainder of Exodus — throughout thirty-six and one-half chapters (Exodus 4-40 [4b]) — points to events that will occur during a very short period of time. That which is foreshadowed by these events will occur during the period extending from Christ’s return to the actual establishment of the kingdom.

The book of Daniel reveals that this period will be seventy-five days in length (Daniel 12:11-13). That would be to say, all of the preparatory events for the ushering in of the kingdom, following Christ’s return, will have to occur during these seventy-five days; and the book of Exodus, within a typological framework, provides a chronological outline of these events as they pertain to Israel.

And going on to the book of Revelation (a companion book to Daniel) and viewing Exodus and Revelation together, there are thirteen and one-half chapters in the book of Revelation (Revelation 6:1-19:10) that provide details for the period covered by Exodus 1:8-22; 2:23-3:10 (the Tribulation).

Then, going beyond that point and viewing matters from the perspective of the book of Exodus first, there are thirty-six and one-half chapters in Exodus (Exodus 4:19-40:38) that provide details for the period covered by Revelation 19:11-20:6 (events surrounding Christ’s return and the ushering in of the Messianic Kingdom). In this respect, a major part of each book provides a detailed commentary for a part of the other book.

Thus, the larger parts of both books have to do with future events surrounding Israel, Christ’s return, the reestablishment of the theocracy, etc. And these are only two of the Bible’s sixty-six books. Numerous other books, or parts of these books, can be shown to have either a similar construction or be filled with information pertaining to the end times.

Rather than leaving His people in darkness concerning His plans and purposes, God has done just the opposite. The whole of His revelation is filled with information concerning that which He is about to do. Prophecy is a light that has been given to guide Christians through the time of this world’s darkness (2 Peter 1:19), and this light has been interwoven throughout and permeates the whole of Scripture to the extent that Scripture cannot be properly studied or taught apart from studying and teaching prophecy.

And everything in Scripture moves toward an apex — the same apex toward which the book of Exodus moves. Everything moves toward the establishment of a theocracy on the earth, during which time God’s Son will reign supreme. Everything moves toward the same apex seen in the foundational framework set forth at the beginning (Genesis 1:1-2:3) — the earth’s coming Sabbath. It must, for the foundational framework is that upon which the whole of the remainder of Scripture is built and rests.

A Twofold Message for Israel

As should be evident, a correct understanding of Scripture necessitates viewing the types and antitypes together. This is the way God has seen fit to structure His revelation to man; and, in order to properly understand that which God has revealed, man must study Scripture after the fashion in which it was written.

And this cannot be overemphasized when studying the books of Moses. A foundation, a skeletal structure, is set forth at the beginning (Genesis 1:1-2:3). Beyond that, one will find numerous foundational doctrines that can only occupy their proper, God-ordained places at points on the previously established skeletal structure. Then, beyond that, one will find a wealth of information — page after page after page — provided so a person can build on the previously established structure and foundational doctrines.

And this has all been done, to a large extent, through biblical typology, which has emanated from an infinite mind, from One who knows the end just as well as He knows the beginning. God has chosen to structure His revelation after a certain fashion, and it’s not for man to ask why. Rather, man is to recognize what has been done and study Scripture accordingly.

If a man does, it will be to his benefit and to the benefit of any to whom he might minister. If a man doesn’t, the opposite will be true. It will be to his detriment and to the detriment of any to whom he might minister. And, with that in mind, note other facets of the type involving Moses and his past dealings with Israel, foreshadowing Christ and His future dealings with Israel.

1. Moses’ Past Appearance to Israel

Moses going beyond that point and viewing matters from the perspective of the book of Exodus first, there are thirty-six and one-half chapters in Exodus (Exodus 4:19-40:38) that provide details for the period covered by Revelation 19:11-20:6 (events surrounding Christ’s return and the ushering in of the Messianic Kingdom). In this respect, a major part of each book provides a detailed commentary for a part of the other book.

Moses’ dual message to the elders involved not only a deliverance from Egypt but it also involved the purpose for this deliverance as well — “. . . I will bring you up out of the affliction of Egypt to the land of the Canaanites . . . .” (Exodus 3:17; 6:2-8). The Israelites were to be delivered from Egypt with a view to the nation being placed in another land as God’s firstborn son (signifying the ruling nation) within a theocracy (cf. Exodus 4:22-23; 19:5-6).

There can be no such thing as viewing Israel’s deliverance from Egypt apart from viewing the purpose for this deliverance. And, to turn that around, there can be no such thing as viewing the purpose for this deliverance apart from viewing the deliverance itself. The latter could not occur apart from the former; and the former was brought to pass so that the latter could be brought to pass. The complete picture is seen only through viewing both together.

Thus, the message, after some fashion, was always of a dual nature — deliverance for a purpose. Everything surrounding the deliverance of the Israelites — from Moses and Aaron’s first appearance to Pharaoh (Exodus 5:1-4) to the overthrow of Pharaoh and his armed forces in the Red Sea (Exodus 14:21-31) — was done with one purpose in mind, which was always clearly revealed — “. . . let My son [Israel] go that he may serve Me” (Exodus 4:22-23).

The death of the firstborn (Exodus 12), the last of the ten judgments falling upon the Assyrian Pharaoh’s kingdom, allowed Israel to depart Egypt (ten judgments revealed a complete sequence, showing all of God’s judgments on the kingdom of the Assyrian). In reality, the Israelites couldn’t leave before the firstborn had died; but once this had occurred, there was nothing holding them back.

And, viewing the matter after another fashion, they had to leave at this time. God brings matters to pass throughout the course of set, predetermined times; and He brings matters to a conclusion at the end of these set, predetermined times.

The Passover, along with being the tenth and final judgment, occurred at the end of the prophesied four-hundred-year sojourn of the Israelites (Genesis 15:13-16 [which began with the birth of Isaac]), exactly, to the very day, four hundred and thirty years beyond the promise previously given to Abraham before he had left Ur (cf. Exodus 6:4; 12:40-41; Galatians 3:17). And, at this point, the full four hundred and thirty years had run its course, and it was time to leave.

God had predetermined and made the entire matter known, centuries before the nation of Israel even existed. And, to tie it all together, on the other end of the spectrum, the departure of the Israelites from Egypt occurred for exactly the same purpose originally seen in the promise given to Abraham in Ur, resulting in Abraham’s departure from Ur (Genesis 12:1-3).

Every part of biblical revelation, in this respect, fits together perfectly. It must, for it is all of divine origin, emanating from the same Omniscient Source.

2. Christ’s Future Appearance to Israel

Scripture divides the life of Moses into three forty-year periods (Deuteronomy 34:7; Acts 7:23, 30); and this tripartite division is for a particular, evident purpose. “Forty” is one of several numbers in Scripture that have to do with completeness (three, seven, ten, and twelve are the others).

The number “forty” is used many times in Scripture after this fashion. The twelve spies (a complete number in itself, showing governmental perfection, portending things about Israel’s destiny to rule the nations of the earth) searched the land for forty days (Numbers 13:25). Christ was tempted by Satan for forty days (Luke 4:2). And following His resurrection, Christ spent forty days teaching His disciples “things pertaining to the kingdom of God”(Acts 1:3).

These are all actual periods — forty days, forty years — which show completeness within the framework of that which is in view. Moses’ life being divided into three forty-year periods reveals three complete periods in his life; and these three complete periods foreshadow three complete periods in Christ’s life, with the number “three” also showing completeness.

The end of the first period in Moses’ life was marked by his going to his brethren the first time. And so it was with the end of the first period in Christ’s life. When “. . . the fullness of the time had come, God sent forth His Son. . . .” (Galatians 4:4).

Then, the end of the second period in Moses’ life was marked by his return to his brethren. And so will it be with the end of the second period in Christ’s life. Christ will return to His brethren at a set time, after the present complete period of time has run its full course. He cannot return before that time, and He must return when that time arrives.

The first part of the type (Moses going to his brethren at the end of forty years) has been fulfilled in the antitype (Christ going to His brethren when the fullness of the time was come). And the second part of the type must be fulfilled in the antitype in exactly the same precise fashion with respect to time.

Moses was sent back to his brethren at the end of a second complete period, and the antitype must follow the type. Christ must be sent back to His brethren at the end of another complete period, as was Moses (Hebrews 10:37).

(With Moses, this occurred at the end of 400- and 430-year periods, relating to the seed of Abraham; with Christ, this will occur at the end of a 490-year period [Daniel’s Seventieth Week], relating to the seed of Abraham.)

Again, this is how completely accurate God works with respect to events being brought to pass in relation to time. A framework of events with respect to time was established at the beginning — events during six and seven days, foreshadowing events during six and seven thousand years. And events with respect to time occurring within the six and seven thousand years (events that form part of the superstructure built on the foundation) can only be brought to pass with the same minute accuracy as events during the six and seven days set forth at the beginning. They must, for God is a God of complete order; and events within and with respect to time at any point within His complete dealings with man could occur after no other fashion.

A) To Be Commissioned by the Father

Moses’ commission came after he had spent “forty years” in Midian, and the commission was very clear. He was to go to his own people, who were in Egypt and in dire straits; and he was to deliver them from Egypt for a revealed purpose (Acts 7:30; Exodus 3:2-17).

Christ’s commission in the antitype will be identical. It will occur after a second “fullness of time” has run its course, and He will be sent to His own people, who will be scattered throughout the world and in dire straits (“Egypt” is always a type of the world in Scripture); and He will deliver His people from a worldwide dispersion for a revealed purpose.

Thus, to see that which God is about to tell His Son, one need only turn to Exodus 3 and read that which God told Moses; to see Israel’s condition at this time, one need only turn to this same chapter and see Israel’s condition during Moses’ day; and to see that which is about to happen in relation to Christ and Israel, one need only turn to the remainder of Exodus and read about that which happened in relation to Moses and Israel.

When Moses departed Midian to return to his people, he took “his wife,” “his sons,” and “the rod of God in his hand” (Exodus 4:20). And Christ will do exactly the same.

When Christ departs heaven to return to His people, He will have His bride with Him (who will, at that time, have been adopted into sonship, for only “sons” can rule [Romans 8:19-23]), and He will have “the rod of God [the earth’s scepter] in His hand.”

(Note though that Moses’ wife only went part way with him. She didn’t accompany him all the way back to Egypt. She was not with him when he dealt with his brethren and with the Egyptian Pharaoh [cf. Exodus 4:29ff; 18:2].

So it will be when Christ returns. His bride will accompany Him only part way. She will probably remain in the New Jerusalem above the earth while He returns on to the earth, accompanied by angels. She will not be with Him when He deals with Israel, Antichrist, the kings of the earth, and the Gentile nations [2 Thessalonians 1:7; cf. Genesis 45:1-4; Matthew 24:30-31].

[On the interchange of the words “wife” and “bride” in the preceding (Moses’ wife, Christ’s bride), Christ’s bride will become His wife through the redemption of the inheritance, which will not be completed until Christ returns and overthrows Gentile world power. Refer to the author’s book, in this site, The Time of the End BOOK, Chapters 8, 9, 19, 31, 32].

Also, two things should be noted about the earth’s government at the time of Christ’s return. In one respect, Satan will still be holding the scepter and will still be crowned; in another respect, the One born King 2,000 years earlier will be in possession of the kingdom, holding the scepter, wearing many crowns, and be announced as the “King of kings, and Lord of lords” [Matthew 2:2; Revelation 19:11ff], with Satan about to be put down.)

Christ, prior to His return, will have been given “dominion, and glory, and a kingdom . . . .” (Daniel 7:13). And, though Satan’s overthrow will be future at this time (a future time when his crown will be taken — the crown that Christ will wear during the Millennium), the kingdom and scepter will belong to Christ following events of Daniel 7:13, events immediately preceding His return. The “kingdom of the world” will have become “the kingdom of our Lord, and of his Christ” (Revelation 11:15 ASV). Christ, thus, will possess the earth’s scepter at this time, and He will return with the same dual commission given to Moses 3,500 years ago.

This commission will involve:

1) The redemption of Israel.

2) The redeemed nation being removed from a worldwide dispersion and placed in the land covenanted to Abraham, Isaac, and Jacob, within a theocracy, at the head of the nations.

Redemption is seen in Exodus 12; and this will be the beginning point for Israel in relation to God’s plans and purposes for the nation out ahead. Israel has already slain the Passover Lamb. The Jewish people did this 2,000 years ago. But the nation has never appropriated the blood.

The blood must be appropriated before God can act with respect to the nation in relation to the theocracy. The one who is dead (Israel) must first be made alive (cf. Ephesians 2:1, 13). Only then can God act relative to leading Israel out from a worldwide dispersion to serve Him upon a designated “mountain,” as those under Moses were to do following the appropriation of the blood and the departure from Egypt (Exodus 3:12 [a “mountain” in Scripture signifies a kingdom — Isaiah 2:1-4; Daniel 2:34-35, 44-45]).

B) To Be Sent to His Brethren

The order in which events will be brought to pass when Christ returns can be seen, not only throughout most of the book of Exodus, but also in the seven feasts of the Lord in Leviticus 23:4ff. The Passover is the first of the seven feasts; and, again, nothing can occur until after Israel has appropriated the blood of the slain Passover Lamb.

According to both the book of Exodus and the seven festivals in the book of Leviticus, Israel will appropriate the blood of the Passover Lamb — be redeemed — while still in a worldwide dispersion.

Redemption in Exodus occurs in chapter twelve, and the removal from Egypt follows in chapter fourteen. And this is the same sequence seen in the seven festivals in Leviticus. Redemption is shown through activities surrounding the first festival (the Passover), but Israel’s removal from a worldwide dispersion is not shown until activities surrounding the fifth festival (Trumpets).

Thus, if all seven of these festivals are to be understood within the framework of that which is revealed in Exodus 12 and continuing throughout the remainder of the book — which they are — then the first five must occupy their proper place within the framework of only three chapters in Exodus, Exodus 12-14. And this is exactly the case. They fall as naturally within events of these chapters as the numerous other things throughout the book fall naturally into place.

The first two festivals are seen in chapter twelve. The first (the Passover), as previously stated, has to do with the beginning point, with redemption (Exodus 12:2-13); and the second (Unleavened Bread [to be kept for seven days, a complete period having to do with a course of action throughout one’s entire life]) has to do with the putting of sin out of the house (out of one’s life) immediately following the Passover, immediately following redemption (Exodus 12:15-20).

Israel today, among other things (harlotry, etc.), is unclean through contact with the dead body of God’s Son almost 2,000 years ago (cf. Numbers 19:11-12; Acts 2:23, 36); and Israel must acknowledge (confess) this sin and put it out of the house (Zechariah 12:10-14 [though cleansing itself will not occur until the fulfillment of events set forth by the sixth festival, the Day of Atonement]).

Then, the third festival (First-fruits) has to do with resurrection (Christ was raised on this day [along with others]). In Exodus, the dead accompanied the living out of Egypt (Exodus 13:19), as it will have to be in the antitype when Christ returns (i.e., Old Testament saints will be raised before Israel’s removal from a worldwide dispersion, and they will accompany the existing dispersed nation of that day back to the land).

And the fourth festival (Pentecost) has to do with the fulfillment of Joel’s prophecy — the pouring out of the Spirit of God on all flesh — which began to be fulfilled on the day of Pentecost in 33 A.D. (Acts 2:1-21). But any type continued fulfillment of this prophecy could not have extended beyond the time when the re-offer of the kingdom to Israel came to an end (about 62 A.D.), for the prophecy has to do with Israel and the kingdom. Thus, such a fulfillment must wait for that future time when God once again resumes His dealings with this nation in relation to the theocracy.

Viewing the prophecy from three standpoints, there can be no question concerning what is initially involved as the prophecy relates to Israel.

First, according to the book of Joel, the prophecy will begin to be fulfilled once again in connection with Israel being removed from a worldwide dispersion, through divine power (2,000 years after the events on the day of Pentecost, 33 A.D. [Joel 2:27-3:1]); and, sequentially, this will immediately precede the overthrow of Antichrist and his armed forces (Joel 3:2-16), to be followed by a restoration of the theocracy to Israel (Joel 3:17-21).

Second, that’s also exactly what is seen in the type in Exodus. The Lord Himself, in the departure of the Israelites from Egypt, went before the people in “a pillar of a cloud” by day and “a pillar of fire” by night — a removal by divine power (Exodus 13:21-22); and, sequentially, this also immediately preceded the overthrow of the Assyrian Pharaoh and his armed forces (Exodus 14:19-31), followed by the theocracy being brought into existence (seen in the progressive sequence of events extending Exodus 19-40).

Then, third, this will explain why the message in Acts, in connection with the beginning of the fulfillment of Joel’s prophecy, was centrally to those in the diaspora — Jews “from every nation under heaven,” who had come to Jerusalem to worship — and had to do with the kingdom, the theocracy (Acts 2:1-36). Those in the diaspora were the ones who, through divine power, were to be re-gathered back to the land, with a view to the nation being reestablished within the theocracy; and this section in Acts, relating to Joel’s prophecy, had to do first and foremost with this matter. It must, for that’s the way it is set forth in both the type in Exodus and the prophecy in Joel.

(In the preceding respect, note that it would be completely unnatural and non-biblical to look for a supernatural manifestation of the Spirit within the Church today in connection with that which is seen in Acts 2:1-21. The same would also apply relative to attempts to proclaim a salvation message today in connection with Acts 2:38, a statement directed to Israel and relating back to Joel’s prophecy.)

This then leaves one festival, the fifth festival, the feast of Trumpets, to place within the framework of Exodus 12-14. And, as previously stated, this festival has to do with the removal of Israel from a worldwide dispersion (cf. Isaiah 18:1-7; 27:12-13), seen in the type by Israel’s removal from Egypt (Exodus 14:21-31). This festival naturally follows the feast of Pentecost, which reveals a divine manifestation of power surrounding Israel’s deliverance, seen in a fulfillment of the feast of Trumpets.

The first five festivals occupying their place within the framework of Exodus 12-14 leave two festivals to be placed within the framework of the remainder of the book — the Day of Atonement and the feast of Tabernacles.

The sixth of the festivals (the Day of Atonement) has to do with a cleansing of the people, made necessary because of sin. Israel, presently unclean — harlotry, contact with the dead body of her Messiah, other sins. — must be cleansed (with cleansing from this defilement connected with the third and seventh days [Numbers 19:11-19]).

This could only relate to events in Exodus, chapter nineteen. In this chapter there were both a setting apart and a cleansing for Israel, with a view to the Lord’s appearance on “the third day” (Exodus 19:10-20). And these events and the Lord’s appearance after this fashion were connected with the Mosaic covenant and the theocracy (Exodus 19:5-6).

The fulfillment of this in the antitype will occur after the Lord has come down “in the sight of all the people,” upon the mount, on the third day (the third 1,000-year period). And this fulfillment will be in connection with the cleansing of a set-apart people, the establishment of a new covenant with Israel, and the theocracy to follow (cf. Jeremiah 31:31-34; Ezekiel 20:34-37; 36:24-28).

This then leads up to the seventh and last of the Jewish festivals — Tabernacles. This festival pointed to a time of rest following the completion of the preceding six, and it looked forward to the Sabbath rest lying out ahead, the Messianic Era.

The feast of Tabernacles would fit within the chronology of Exodus at the end of the book, with the establishment of the theocracy (Exodus 40). But, though the theocracy was established at this point in the book, with the Israelites at Sinai, it was not to be realized at this time or place. The theocracy, in connection with the Mosaic covenant (rules and regulations governing the people within the theocracy), was to be realized at a time immediately ahead in the land covenanted to Abraham, Isaac, and Jacob.

And thus will it be yet future, in that coming third day (Hosea 6:1-2). Christ, re-gathering the Israelites, will bring them first into what Scripture calls, “the wilderness of the people” (Ezekiel 20:35). He will there deal with them in judgment. He will be the great King-Priest after the order of Melchizedek, and He can and will deal with them in relation to both aspects of His office.

As Priest, he will effect cleansing; and, as King — the One holding the scepter — He will make a new covenant with Israel, with a view to the nation being placed in the land within a theocracy.

Only then will revelation throughout the book of Exodus and the Jewish festivals in Leviticus 23 be fulfilled, along with numerous other related portions of Scripture.

A Twofold Message for Christians

The book of Exodus is first and foremost about Moses and Israel in the historic account typifying Christ and Israel in a parallel prophetic account. But there is another facet to the overall type, which pertains to Christ and Christians in the antitype. This can be seen, for example, in Hebrews 3:1-6 where the house of Moses (Israelites) and the house of Christ (Christians) are set forth in a type-antitype framework.

The Church in this respect though is seen after a different fashion in the book of Exodus. The Church is first seen in the person of Zipporah, the wife of Moses (Exodus 2:21), occupying quite a different role from that which Israel occupies in the book. And, going beyond this portion of the book, it is evident that numerous details throughout Exodus that apply directly to Israel (whether under Moses past or Christ future) would not necessarily apply to the Church. This though would not be to say that secondary applications or spiritual lessons could not be drawn from these passages relative to Christians.

The Church actually occupies its place in biblical typology in a more direct sense in the books of Moses through viewing the whole panorama of events covering the journey of the Israelites under Moses from Egypt to Canaan. This is how passages of Scripture such as 1 Corinthians 10:1-11 or Hebrews 3; 4 present the matter. The overall type, in this respect, begins in Exodus 12 continues throughout the remainder of Moses’ writings, and ends with the book of Joshua.

(Different facets of this overall type can be seen in the author’s book, in this site, From Egypt to Canaan BOOK.)

And viewing the overall type, it can be easily seen that the dual message that was to be delivered to the Israelites under Moses is the same dual message that is to be delivered to Christians under Christ. It is redemption (Exodus 12) for a purpose (Exodus 13 - Joshua 24).

Just as the Israelites under Moses were called out of Egypt for a purpose, so Christians under Christ are being called out of the world for a purpose. And that purpose had/has to do with an inheritance in another land — a heavenly inheritance and a land awaiting Christians, foreshadowed by the earthly inheritance and land awaiting the Israelites under Moses.

Thus, the beginning point and the goal — whether for Israelites under Moses or Christians under Christ — is always the same. It is a deliverance “out of the affliction of Egypt” on the one hand and a deliverance “to a good land and a large, to a land flowing with milk and honey” on the other (Exodus 3:8, 17).

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Chapter 2

From the Sea to the Mountain

Then Moses and the children of Israel sang this song to the LORD, and spoke, saying: “I will sing to the LORD, for He has triumphed gloriously! The horse and its rider He has thrown into the sea!

The LORD is my strength and song, and He has become my salvation; He is my God, and I will praise Him; my father’s God, and I will exalt Him.

The LORD is a man of war; The LORD is His name.

Pharaoh’s chariots and his army He has cast into the sea; His chosen captains also are drowned in the Red Sea. . . .

You in Your mercy have led forth the people whom You have redeemed; You have guided them in Your strength To Your holy habitation. . . .

You will bring them in and plant them in the mountain of Your inheritance, in the place, O LORD, that You have made For Your own dwelling, the sanctuary, O Lord, which Your hands have established.

The LORD shall reign forever and ever.” (Exodus 15:1-4, 13, 17-18).

Exodus 15:1-18 records the song that Moses and the children of Israel sang to the Lord after the deliverance of the Israelites through the Red Sea and the overthrow of Pharaoh and his armed forces in the Sea. God had miraculously parted the waters of the Sea, producing “a wall” of water on both sides of the Israelites as they crossed “on dry ground.” And then, completing the miraculous event, after Pharaoh and his armed forces had marched out onto the dry ground “in the midst of the sea,” pursuing after the Israelites, the Lord “took off their chariot wheels” and then released the waters of the Sea upon them as they sought to flee (Exodus 14:21-31).

And Moses and the children of Israel, having seen all of this, stood on the eastern banks of the Red Sea and sang a song of redemption to the Lord. This is the first recorded song in Scripture, and it typifies the song that Israel will sing at this same point in the antitype yet future, referred to in Isaiah 54:1ff:

Sing, O barren, you who have not borne! Break forth into singing, and cry aloud . . .

Enlarge the place of your tent . . .

For you shall expand to the right and to the left, and your descendants will inherit the nations, and make the desolate cities inhabited . . .

For your Maker is your husband, The LORD of hosts is His name; and your Redeemer is the Holy One of Israel; He is called the God of the whole earth. (Isaiah 54:1-3, 5 [1a, 2a,])

This is the same song to which the writer had previously referred in Isaiah 52:9. The people were to “break forth into joy, sing together,” because the Lord had “comforted his people,” He had “redeemed Jerusalem.”

Textually, this is seen to be at that future time when the Lord will be the “King of kings, and Lord of lords.” This will be the time when “He shall be exalted and extolled, and be very high” (Isaiah 52:13-15; cf. Isaiah 54:5; Revelation 19:16).

And, chronologically, this song will occur in connection with Israel’s confession of the true identity of the nation’s Messiah — as Jehovah’s witness — after the nation has received her Messiah (Isaiah 53:1-12; cf. Genesis 45:1-5, 9, 26; Isaiah 52:9-10).

The song that Israel sang in the type (Exodus 15) and the song that Israel will sing in the antitype (Isaiah 52; 54) both follow Israel's appropriation of the blood of the Passover Lamb and the overthrow of Gentile world power, in that order (Exodus 12, 14; cf. Isaiah 52:4-6, 15; 53:1ff); and they both have to do with the deliverance of a redeemed people and the Lord's reign over the earth, also in that order (Exodus 15:2, 13, 17, 18; cf. Isaiah 52:9, 13, 15; 54:5).

This would all be to say, as Israel saw the overthrow of the power of Egypt in the type, following the Passover, Israel will also see the overthrow of Gentile world power in the antitype, following the nation’s appropriation of the blood of the Passover Lamb. And, as a song of redemption to the Lord issued forth at this time in the type, a song of redemption to the Lord will issue forth at this time yet future in the antitype.

There is a dual deliverance seen in the overall type, which has to do with Christ’s dual work in the antitype as both “the Lamb of God” and “the Lion of the tribe of Judah” (John 1:29; Revelation 5:5-6).

His work as “the Lamb of God” is past. This occurred at Calvary, with a continuing work based on that which occurred at Calvary. But His work as “the Lion of the tribe of Judah [the kingly line]” is yet future. This will occur in that coming day when He returns as “King of kings, and Lord of lords” — as “a man of war” — to “judge and make war” (Revelation 19:11-20:6; cf. Exodus 15:3).

There is first the deliverance seen in Exodus 12. Israel has slain the Lamb, the blood has been shed, but Israel has never appropriated this blood. Israel must first be redeemed. Israel must first appropriate the blood. Israel must first “believe on the Lord Jesus Christ,” which the nation will do when Christ returns and the Jewish people “look upon” the One “whom they have pierced” (Zechariah 12:10; 13:6; cf. Acts 4:12; 16:30-31). Then, and only then, can Israel be delivered from a worldwide dispersion and Gentile world power subsequently be overthrown.

The former will be made possible because of Christ’s past work as “the Lamb of God”; and the latter will be made possible because of Christ’s future work as “the Lion of the tribe of Judah.” The One who was “despised and rejected,” who didn’t say a word as He was “brought as a lamb to the slaughter,” will be the same One who “shall strike through kings in the day of His wrath,” and “kings shall shut their mouths at Him” (Psalm 110:5; Isaiah 52:15; 53:3, 7).

Israel’s Deliverance

Israel’s deliverance from Egypt through the Red Sea would set forth a number of different related biblical truths. “Egypt” and the “Sea” in Scripture are used in a similar typical sense. “Egypt” is used typifying the world, and the “Sea” is used typifying the place occupied by the Gentile nations in the world (Genesis 12:10; 13:1; Exodus 3:7-12, 20; Isaiah 30:7; 31:1; Daniel 7:2-7, 17; Jonah 1:4ff; Revelation 13:1). Then, beyond that, the “Sea” points to the place where the dead are to be buried, with resurrection being pictured as the Israelites were led up out of the Sea onto the eastern banks (Jonah 1:12-2:9 [cf. Matthew 12:40]; Romans 6:4-5; Colossians 2:12).

As there was a revealed manner and order to the way things occurred in biblical history, so is there a revealed manner and order to the way things will occur in biblical prophecy; and much of the revealed manner and order in biblical prophecy is set forth through observing the revealed manner and order in biblical history.

And herein lies a major reason for and importance of studying and knowing the types in Scripture (i.e., moving beyond the “letter” to the “spirit” within the historic accounts [cf. 2 Corinthians 3:6-18]). Biblical history is highly typical in nature, and the antitype must follow the type in exact detail, which includes the manner and order in which events occur in both. That would be to say, the manner and order in which they occurred in the type is the same manner and order in which they will occur in the antitype. And, apart from observing the historic manner and order, one cannot properly ascertain the complete, correct prophetic manner and order.

The type, in this respect (and other respects), forms a mold, a pattern; and the antitype, in every detail, must fit the mold or pattern set forth in the type. This is the manner in which God has seen fit to reveal a major part of His plans and purposes to man.

1. Deliverance from Egypt

Israel, under Moses, was delivered from Egypt after Moses had returned from Midian (Exodus 3:7-10; 4:19, 20), after God’s complete judgment had fallen upon Egypt (the ten plagues [Exodus 7:20-12:29]), after Israel’s appropriation of the blood of the paschal lambs (which was in connection with the tenth and final plague [Exodus 11; 12]), but before the actual complete overthrow of the power of Egypt (Exodus 14:21-31).

In the antitype it will have to be the same. Israel, under Christ, will be delivered from a worldwide dispersion after Christ returns from heaven, after God’s complete judgment has fallen upon the world, after Israel has appropriated the blood of the Passover Lamb (which, as in the type, will have to be in connection with the end of God's complete judgment upon the world of that day), but before the actual complete overthrow of Gentile world power.

Present popular thought in Christendom concerning Israel’s prophesied restoration views the beginning of this restoration as already occurring. Many Christians see the remnant of Jews back in the land today as associated with a beginning fulfillment of Old Testament prophecies surrounding Israel’s restoration to the land (prophecies such as the vision of the valley of dry bones in Ezekiel 37).

But such a view is completely contrary to Scripture. Israel is to return only after the nation’s Messiah returns; Israel is to return in belief, not in unbelief; and the Old Testament saints are to be raised from the dead and return with the living (e.g., the numerous Israelites who died in Babylon during Daniel’s day, etc. [Genesis 50:25-26; Exodus 13:19]).

The preceding is the order at any point in Scripture, whether in Exodus, the Jewish festivals in Leviticus 23 or prophecies dealing with the overall matter such as in Joel (reference Chapter 1 of this book, “I Will Bring You Out . . . To”).

The Israelites were still in Egypt when Moses returned, and the Israelites will still be dispersed throughout the world when Christ returns. And the sequence of events in the latter must follow the sequence of events in the former.

A major part of the second book in Scripture has been given over to teachings surrounding Israel's restoration, and had those Christians misunderstanding the matter today looked to the writings of Moses, they wouldn't have gone wrong in this realm (or, for that matter, other realms of biblical study as well). They wouldn’t have tried to make Ezekiel 37, among other related Scriptures, fit into a mold where it doesn’t belong and can't possibly be made to fit.

Ezekiel, chapter thirty-seven, along with any other portion of Scripture throughout the Old Testament that deals with Israel’s restoration, fits within the framework of that which is revealed in Exodus concerning Israel’s deliverance from Egypt. Again, according to the clear teaching of Exodus, Israel’s restoration will occur only after Christ returns, after Israel sees and believes on the Lord Jesus Christ, and after the Old Testament saints have been raised from the dead.

Until these things occur, there can be no restoration; when these things occur, as they will, then restoration can only follow.

(The remnant in the land today is there preceding Christ’s return, is there in unbelief, and is there alone [apart from the remainder of living Jews in the world and apart from resurrected Old Testament saints]. Further, the several million Jews in the land today [approaching six million], will, at a future time [during the days of Antichrist, beginning in the middle of the Tribulation], be uprooted and driven out among the Gentile nations once again [or be killed], save for a remnant that will escape to a place prepared of God in the mountainous terrain of the land [cf. Matthew 24:16-20; Revelation 12:6, 14]. And, at that time, the nation of Israel in the Middle East, as it is known today, will cease to exist [cf. Luke 21:20-24; Revelation 11:2].

Thoughts of the Holocaust that occurred in Europe immediately preceding and during WWII have captured the attention of many in the world today after a fashion not seen since the Allied armies marched into Germany and Poland toward the end of WWII in the spring of 1945, saw the atrocities committed upon Jews [and others, though particularly the Jews] by the Third Reich under Hitler, and came out to tell the world what they had seen. And it is interesting that the Holocaust has come back into the forefront today, for a Holocaust far worse than that which occurred under the Third Reich during the years 1939-1945 is about to befall the nation of Israel.

The Jewish people say, “Never Again!” But it will happen again — within the next few years — and the coming Holocaust will be far worse than the last.

Under Antichrist, during the last three and one-half years of the coming Tribulation, Jews are going to be taken captive and either be sold as slaves to the Gentiles or be killed. This will occur, not just in Europe as during WWII, but worldwide [cf. Joel 3:6-8; Luke 21:20-24; Revelation 12:13-17]. And, according to Scripture, when this does occur, things are going to become so catastrophic that,

"except those days [the days of the Tribulation, the days of Daniel’s Seventieth Week, the closing days of Man’s 6,000-year Day] should be shortened, there should no flesh be saved: but for the elect’s sake [for Israel’s sake] those days shall be shortened. [Matthew 24:22]

This is the fate awaiting Israel, typified by the experiences of the Israelites in Egypt during the time Moses was in Midian, pointing to the present time while Christ is in heaven. But, as Moses returned, so will Christ return. And, as Moses delivered his people from Egypt, so will Christ deliver His people from throughout the Gentile world.

And, as the deliverance under Moses was for a purpose, so will the deliverance under Christ be for a purpose: “Let my son go, that he may serve me” [Exodus 4:22-23]:

Then you shall say to Pharaoh, “Thus says the LORD: ‘Israel is My son, My firstborn.

So I say to you, let My son go that he may serve Me [which would be in their own land, at the head of the nations, within a theocracy]. . . .’”

For related material, refer to the author’s book, in this site, The Time of the End BOOK, Appendixes 1, 2, “The Intractable Middle East Problem” and “The Death of the High Priest.”)

2. Deliverance from the Sea

There is a twofold picture seen in Israel’s passage through and deliverance from the Sea; and the subsequent overthrow of Gentile power in the Sea completes the picture.

As previously stated, the “Sea” is seen in Scripture typifying both the place where the dead are to be buried and the place occupied by the Gentile nations. Drawing from the former typical significance, baptism, typified by the Red Sea passage, is pictured as a burial, with the removal from the waters pictured as a resurrection (1 Corinthians 10:1-2; cf. Romans 6:4-5; Colossians 2:12).

And drawing from the latter typical significance, Gentile world power, centered in Babylon during “the times of the Gentiles,” is seen coming up “from the sea” (Daniel 7:2-7; Revelation 13:1). In this respect, Gentile world power, though seen in the place of “death,” will be allowed to “live” (“rise up” from the sea [Revelation 13:1]) until “the times of the Gentiles” has been fulfilled.

Both aspects of the way the Sea is used in Scripture can be seen, in relation to Israel, by viewing the experiences of Jonah; and another type, the death and resurrection of Lazarus will add details. Then, climaxing the matter, the end of Gentile world power and the conclusion of the times of the Gentiles can be seen in the text from Exodus — again, in relation to the way the Sea is used in Scripture.

A) Jonah

Jonah forms a dual type, typifying, in his experiences, those of both Christ and Israel. That would be to say, Jonah forms a dual type of both of God's firstborn Sons; and teachings within both parts of the type are rich and instructive beyond degree.

Jonah is seen as a type of Christ in His death, burial, and resurrection. Christ, during His earthly ministry, following the Jewish religious leaders' blasphemy against the Holy Spirit, called their attention to one thing when they asked for a sign. He called their attention to Jonah, for, of necessity, His ministry from that point forward would progress more in the direction of the Cross than it would the Crown:

For as Jonah was three days and three nights in the whale’s belly [belly of a large fish]; so shall the Son of man be three days and three nights in the heart of the earth. (Matthew 12:40; cf. Jonah 1:17)

Jonah, in the type, died in the belly of the fish (Jonah 2:1-2 [the word translated “hell” in Jonah 2:2 is Sheol in the Hebrew text — equivalent to Hades in the Greek New Testament text — which is the place of the dead]). Christ, in the antitype, died at Calvary; and He descended into Sheol (or Hades) as did Jonah (Acts 2:31 [a quotation from Psalm 16:10, with Sheol used in the Old Testament reference and Hades in the New Testament reference]). Both Jonah and Christ were in the place of the dead “three days and three nights,” and it is also said of Christ that He was raised on “the third day” (cf. Jonah 1:17; Matthew 12:40; Luke 24:7, 21, 46; 1 Corinthians 15:4).

(The expressions “three days and three nights” and “the third day” in the preceding references can be reconciled with one another only when viewing them as Scripture presents the matter. The former expression — “three days and three nights” — was a reference by Christ to the Hebrew text of Jonah 1:17 and must be understood in connection with parallel or similar Hebrew usage elsewhere in the Old Testament, not in connection with our Western way of thinking.

The Old Testament, in parallel or similar Hebrew usage, clearly presents the teaching that “part of a day” is to be looked upon as comprising the whole of that day [cf. Genesis 40:13, 20; 1 Samuel 30:12-13; 2 Chronicles 10:5, 12; Esther 4:16; 5:1]. Thus, within a Scriptural framework, in the New Testament, it could not only be said of Christ that He was in the place of death for “three days and three nights” but it could also be said that He was raised on “the third day.”

It is a mistake to view the expression, “three days and three nights” [an Eastern idiomatic expression] as constituting seventy-two hours, as some Bible students attempt to do. This is a Western interpretation of that which has an Eastern origin, and it is clearly revealed by Scripture to be incorrect.

But if the expression “three days and three nights” is not synonymous with seventy-two hours [which clearly it isn’t], when was Jonah raised in relation to the third day? The answer is easy to ascertain.

In the light of related Old Testament Scripture, Christ, by saying that Jonah was in the belly of the fish for “three days and three nights,” revealed that Jonah was raised on the third day, short of seventy-two hours [for had he been in the belly of the fish an entire seventy-two hours, he, of necessity, would have had to be raised after seventy-two hours, on the fourth day. Then, from a Scriptural standpoint, “four days and four nights” would have been involved (“day” and “night” would form an inseparable unit in this respect, similar to that seen in Genesis 1)].

Aside from that, Jonah, as previously stated, forms a type of both Christ and Israel; and Christ was raised on the third day [1 Corinthians 15:4], as Israel also will be [Hosea 6:1-2]. In this respect, Jonah also had to be raised on the third day; else the type-antitype structure of Scripture at this point would be imperfect.)

Then viewing Jonah as a type of Israel, Jonah was commissioned by God to carry His message to the Gentile city of Nineveh, but Jonah refused and went in another direction (Jonah 1:1-3). Jonah then found himself on board a ship out on the Sea — where a great storm arose — and he ultimately found himself in the sea itself (Jonah 1:4-16).

The Lord “prepared a great fish” to swallow Jonah (Jonah 1:17), and Jonah died in the belly of the fish (Jonah 2:1-2). Then, after “three days and three nights” Jonah was deposited alive upon “the dry land,” re-commissioned, and he then went to the Gentile city of Nineveh with God’s message (Jonah 1:17; 2:10; 3:1ff).

Exactly the same thing was/will be true of Israel — the nation God called into existence to carry His message to the Gentile nations of the earth, to be Jehovah’s witness to the ends of the earth (Isaiah 43:9-12).

Israel, in the past, as Jonah, refused to go and ultimately ended up in “the sea,” i.e., Israel ultimately ended up in the place of death, scattered among the Gentile nations, where Israel remains today (except for a lifeless remnant in the land).

Israel, in connection with being in the sea for two days — for 2,000 years — is looked upon as dead in God’s sight (for there is no spiritual life). And beyond that, Israel, with respect to both disobedience concerning her calling and a remnant presently dwelling in the land in unbelief, is the direct cause of all the current unrest among the surrounding Gentile nations, typified by the great storm on the Sea in Jonah’s day.

The day is coming though — “after three days and three nights,” on “the third day” — when Israel, exactly like Jonah, is going to live again, be removed from the Sea, be placed back in the land, and then go to the Gentile nations with God’s message (cf. Genesis 45:1-5, 26; Isaiah 53:1ff).

Then, returning to the textual type in Exodus, Israel being made to live once again can be seen through both the events of the Passover (Exodus 12) and the Red Sea passage (Exodus 14).

There was a vicarious death in every Israeli home where a lamb was slain the night of the Passover; and the blood of the slain lamb, applied to the doorposts and lintel of a house, showed that the firstborn had already died (via a substitutionary death). Thus, the Lord, seeing the blood, passed over that house. The firstborn had died, and God was satisfied.

Then, the dead (the firstborn, having died in a substitute) were to be buried, which occurred in the Red Sea passage. But, because a substitutionary death was involved, the dead, who were also very much alive, could be brought up from the place of death on the eastern banks to “walk in newness of life.”

To see the dual picture in its complete scope, note a person's salvation experience today in the light of the type in Exodus 12; 13; 14.

At the point of salvation the person is pictured both as dead and as having passed from death to life.

The person is dead because of the vicarious nature of Christ’s death. That is, the firstborn must die; and a Christian has experienced this death via a Substitute. Then, the person is alive because he has been brought forth from above; he is “in Christ” and has “passed from death into life” (John 3:3; 5:24; 11:25; Colossians 3:3).

And all of this is shown through baptism, typified by the Red Sea passage of the Israelites — “Buried with Him in baptism . . . risen with Him” to “walk in newness of life” (Romans 6:4-5; Colossians 2:12).

(Also, there is a dual aspect to the death of the firstborn in the type, which can be seen in the antitype following the future adoption of Christians, when the complete picture, in line with this aspect of the type, will exist.

Note that the experience surrounding the death of the firstborn in the type were not only individual [an individual firstborn son inside an Israeli home] but also national as well [the entire nation formed God’s firstborn son].

Death had been decreed upon all the firstborn throughout the land. Thus, the execution of this sentence could only have been both individual and national. And the same thing could only apply in the antitype as well. Though separated in time, God, of necessity, in the antitype, would have to recognize a corporate or national death of the firstborn in connection with an individual death.)

B) Lazarus

The death and resurrection of Lazarus in John 11 is the last of seven recorded signs in the gospel of John. And these signs are all Jewish, having to do with some facet of God's future dealings with the nation of Israel (John 20:30-31; 1 Corinthians 1:22).

At the time of his resurrection, Lazarus had lain in the grave for four days, and Christ had been out of the land of Judea for two days (John 11:6-7, 17, 39). At that time — after two days absence from the land — Christ said, “Let us go into Judea again”; and the purpose for His return at this time was to raise Lazarus from the dead (cf. John 11:3-6, 24-25, 43-44).

The “two days” in the text (John 11:6) point to the two days — the 2,000 years — Christ has been absent. At the end of these two days, exactly as in the sign (forming a type), Christ will say, “Let us go into Judea again”; and the purpose for His return will be the same — to raise the one whom Lazarus typified from the dead, i.e., to raise Israel from the dead. According to Hosea, it will be “after two days . . . in the third day” that Christ will return and Israel will be raised up to live in His sight. And, according to the text, this two-day period not only began when Christ was here the first time and was offended (crucified), but it will climax with the Jewish people being afflicted during a future time of trouble — the Great Tribulation (John 5:13-6:2).

Then, the “four days” in John chapter eleven (John 11:17, 39) can only point to the four days — the 4,000 years — of Jewish history, going all the way back to Abraham. Israel has never realized her full calling in relation to the blessings of Genesis 12:2-3; and the nation, in the seventh sign in the gospel of John, is looked upon as having never lived in God’s sight in this respect (Israel, through continued disobedience within the Old Testament theocracy, never realized the heights to which the nation had been called, eventually resulting in the nation's dispersion among the Gentiles and the ensuing “times of the Gentiles”).

But the day is coming, at the end of two and four days, when matters will change completely. Israel, following the return of the nation’s Messiah, will appropriate the blood of the Passover Lamb, be led up out of the Sea, and live. Israel, as Lazarus, is going to come forth. And, as Lazarus, the nation will be caused to live in God’s sight.

The Old Testament saints, as Lazarus, will be raised from the dead in natural bodies of flesh, blood, and bones; and the living Jews who survive the Great Tribulation will enter the kingdom in the same type of bodies. And the nation — in natural bodies — will dwell in the land covenanted to Abraham, Isaac, and Jacob within a theocracy as “a kingdom of priests and a holy nation,” under a new covenant (Exodus 19:6; Jeremiah 31:31-33).

Then, and only then, will the fullness of God's blessings flow out through Israel to the nations of the earth.

(Not only will the Jewish people dwell on the millennial earth in natural bodies but on the new earth throughout the eternal ages as well. As seen in Luke 1:33, Christ is to reign over “the house of Jacob [the natural man],” and this reign over the house of Jacob will not end with the Millennium but will extend into and throughout the eternal ages as well:

“And He will reign over the house of Jacob forever, and of His kingdom there will be no end.”)

C) Gentile World Power

The overthrow of Gentile world power is presented in the type as an overthrow “in the midst of the sea”: “The depths have covered them: they sank to the bottom as a stone,” and “. . . there remained not so much as one of them” (Exodus 14:23, 27-28; 15:5).

Again, the “Sea” in Scripture points to both the place of death and the place occupied by the Gentile nations. Thus, the overthrow of Pharaoh and his armed forces in the Sea foreshadows an overthrow resulting in death (destruction) that will occur within the Gentile nations’ own place in the world.

Pharaoh and his armed forces had not previously appropriated the blood of the paschal lambs, as Israel had done. They, going down into the place of death, could not walk out onto the eastern banks of the Sea as they were attempting to do. There was no resurrection to life for them. They had not “passed from death to life.” They were still “dead in trespasses and sins.” Thus, that which occurred is really the only thing that could have occurred. They had to be overthrown in the Sea, not only in the place of death but also in their own place. And that was exactly what occurred.

They were overthrown in the place of death within their own place — in the Sea. This is the dual place that Scripture pictures all the Gentile nations occupying. And, apart from appropriating the blood of the Passover Lamb, they will remain in this position, awaiting a future destruction, in their own place.

And that future destruction will come, just as surely as it came during Moses’ day.

Israel, under Moses, stood in resurrection power on the eastern banks of the Sea, singing to the Lord concerning the nation’s redemption, the destruction of the power of Egypt, and that which lay ahead.

And just as surely as this occurred, Israel, under Christ in that future day, brought up from the place of death (from the Sea), will sing to the Lord concerning the nation’s redemption, the overthrow of Gentile world power (ending “the times of the Gentiles”), and that which will lie ahead.

Inheritance in another Land

This then brings us to the climactic point in the song that Moses and the children of Israel sang to the Lord on the eastern banks of the Red Sea. Most of the song concerns itself with the greatness of the Lord’s power in delivering the Israelites from the hand of the enemy. And this power was manifested after a fashion that would cause amazement, fear, and long-lasting remembrance on the part of the surrounding Gentile nations (Exodus 15:14-16; cf. Joshua 2:9-10; 9:9; 1 Samuel 4:8).

The song, following details concerning the greatness of the Lord’s power surrounding Israel’s deliverance, then ends with the reason for Israel's deliverance:

You will bring them in and plant them in the mountain of Your inheritance, in the place, O LORD, which You have made For Your own dwelling, the sanctuary, O Lord, which Your hands have established. The LORD shall reign forever and ever. (Exodus 15:17-18)

A “mountain” in Scripture signifies a kingdom (cf. Isaiah 2:2-4; Daniel 2:34-35, 44-45; Matthew 16:28-17:5). “The mountain of Your inheritance” had to do with the theocracy about to be brought into existence at Sinai. The theocracy though was not to be realized at Sinai. It was only to be brought into existence at this point, along with Israel, through Moses, being given the rules and regulations governing the people within the theocracy (i.e., being given the Law). The theocracy, under the governing rules and regulations of the old covenant, was to be realized in the land covenanted to Abraham, Isaac, and Jacob.

This is why, once the rules and regulations had been given and the theocracy brought into existence, the march of the Israelites under Moses was directly to the borders of the covenanted land. The people of Israel were to go in and, under God’s power (as had been manifested at the Red Sea passage), take the land from the Gentile nations dwelling therein. They were then to dwell in this land within a theocracy, and the surrounding nations were to be both ruled over and blessed through Israel (Exodus 4:22-23; 19:5-6).

Israel was to be established in this land within a theocratic kingdom, inheriting the kingly and priestly rights of the firstborn as God’s firstborn son (Exodus 4:22-23). It was this place, under these conditions, which was referred to by the Israelites on the eastern banks of the Red Sea as “the mountain of Your inheritance”; and this was also the place where the Lord’s “Sanctuary” would be established and the place from whence the Lord would “reign forever and ever.”

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Chapter 3

Then Came Amalek

Now Amalek came and fought with Israel in Rephidim.

And Moses said to Joshua, “Choose us some men and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with the rod of God in my hand.”

So Joshua did as Moses said to him, and fought with Amalek. And Moses, Aaron, and Hur went up to the top of the hill.

And so it was, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.

But Moses’ hands became heavy; so they took a stone and put it under him, and he sat on it. And Aaron and Hur supported his hands, one on one side, and the other on the other side; and his hands were steady until the going down of the sun.

So Joshua defeated Amalek and his people with the edge of the sword.

Then the LORD said to Moses, “Write this for a memorial in the book and recount it in the hearing of Joshua that I will utterly blot out the remembrance of Amalek from under heaven.” (Exodus 17:8-14)

The Amalekites are introduced in Scripture in Genesis 14:7, shortly after Abraham had come from Ur to the land of Canaan. They were seen at this time occupying the territory southwest of the Dead Sea.

Then, over four hundred years later, at the time of the Exodus under Moses, they still occupied the same general territory but had spread into other surrounding territories as well.

The Israelites, not too long after they had crossed the Red Sea under Moses, were attacked by the Amalekites in extreme northwestern Arabia, in an area about two hundred miles south of the Dead Sea; and the Amalekites also occupied parts of the land of Canaan at this time. Over a year later when Moses sent the twelve spies into the land, the spies reported that the Amalekites occupied the southern part of the land (Numbers 13:29); and some two hundred years later they were seen occupying land lying north of Jerusalem (Judges 12:15).

Thus, during Moses’ day, the Amalekites were spread across a large area. They generally occupied sections of land extending from extreme northwestern Arabia northward into the land of Canaan.

The origin of the Amalekites in Genesis 14:7 is not given. This verse provides the first mention of these war-like people, and they appear apart from any reference to their origin. However, there is a later mention of a grandson of Esau being named “Amalek” and the descendants of Esau became known as the Edomites, who occupied the land south and southwest of the Dead Sea (Genesis 36:8-12).

Thus, the Amalekites of Genesis 14:7 and the Amalekites descending from Esau both occupied the same general territory and apparently became one people (one merging with the other). Scripture, dealing with the Amalekites hundreds of years following Esau, recognizes them as comprising one nation, not two different nations.

The Amalekites held the dubious distinction of being “the first of the nations” to come against Israel following the Red Sea passage. They “laid wait” for Israel and, rather than facing the nation head-on, they attacked Israel at her weakest point, smiting the “feeble” in the rear part of the camp. And, because of who they were and what they had done, God said at the outset,

“. . . I will utterly put out the remembrance of Amalek from under heaven” (Exodus 17:14; Numbers 24:20; Deuteronomy 24:17-19).

God appointed the Israelites to be the executioners of the Amalekites (Deuteronomy 25:19; 1 Samuel 15:2-3; 28:18; 2 Samuel 1:1-16). They were to act in this capacity on the Lord’s behalf, and, through so doing, the matter would be looked upon as the Lord Himself acting (after a similar fashion to angels acting under fixed laws throughout the Lord’s kingdom, with their actions being looked upon as the Lord’s actions [e.g., cf. Genesis 19:13-14, 24-25; Deuteronomy 29:23]).

However, though concentrated efforts were made to eradicate the Amalekites at different times after this (e.g., 1 Samuel 14:48; 15:2-3; 2 Samuel 1:1), the Israelites took hundreds of years to carry out the Lord’s command. It was not until the days of Hezekiah (a king who ruled in Judah during the years 715-687 B.C.) that the Amalekites were finally and completely destroyed (1 Chronicles 4:41, 43).

And, in the process of destroying the Amalekites, God brought matters to pass after such a fashion that archaeologists and historians today can find no trace in the secular world of this once mighty nation. They exist on the pages of Scripture alone. This is how completely and thoroughly God brought matters to pass concerning their destruction. The Amalekites have literally been put out of remembrance from under heaven, exactly as God stated they would be.

Descendants of Esau

To see the true place and significance of the Amalekites in Scripture and to properly understand the typology involved at different points 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 that 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 that 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.

Esau was the firstborn son of Isaac, a man of the world, who 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 Old Testament) uses a word for “despised” that 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 Hebrews 11, the chapter on “faith” leading into Hebrews 12, 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 at matters from the vantage point of the world. He saw things from a fleshly rather than from a spiritual perspective. 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 [Greek: 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 of body Lazarus possessed when he was raised from the dead, typifying 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. Ephesian 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; John 1:5; 2 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 available 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.

The Battle under Moses

Amalek appeared following the Red Sea passage and immediately following Moses smiting the rock, with water issuing forth from the rock (Exodus 17:5-8). Amalek appeared at the time when a redeemed people had been supernaturally provided with water to drink on their wilderness journey to the land of Canaan, after they had previously been supernaturally provided with manna to eat on this journey (Exodus 16:14-22). And it was at this time, on this occasion, that Amalek fought with Israel.

“Water” is used in Scripture after several fashions. It is used symbolizing cleansing, and it is used typifying both the Word of God and the Spirit of God (Ezekiel 36:25; John 2:7-9; 4:10-15; 7:37-39; 13:2-11; Ephesians 5:26).

Viewing the typical sense of “water” as it is used in Exodus 17:6, a reference to the Spirit of God would have to be in view. The “water,” as the previously provided “manna,” was a provision for the physical sustenance of the people; and both, in a typical sense, would relate to a spiritual sustenance for the people.

The “manna” would typify the Word, and the “water” would typify the Spirit, given to lead those possessing the Manna (the Word) “into all truth” (John 16:13). Both together form the complete, God-provided sustenance (physical [type]/spiritual [antitype]) for the child of God on his journey toward the land to which he has been called.

Amalek attacked the people of God at this point in time. Had they not been provided with water for their journey, he could have let them die of thirst (cf. Exodus 17:3, 6). But God supernaturally provided water to complete His provision, the Israelites availed themselves of the provision (allowing them to continue their journey [possessing both Manna and Water]); and Amalek, in keeping with his nature, had no choice but to attack.

And, again, his attack — remaining within the thought of Esau and his view of the birthright — was designed to prevent the people of God from realizing the goal to which they had been called. Then, beyond this, Moses’ manner of defense was designed along exactly the same lines — an exact counter to that which Amalek was attempting to do.

Moses took “the rod of God” (the scepter that he had held in his hand at the time he returned from Midian to deliver the Israelites [Exodus 4:20]), went up “to the top of the hill” with Aaron and Hur, and held “the rod of God” high while the Israelites under Joshua down below fought with Amalek. And so long as Moses “held up his hand” containing the rod, Israel prevailed; but when Moses “let down his hand” containing the rod, Amalek prevailed (Exodus 17:9-11).

Moses became tired in the battle. His hands became “heavy.” So Aaron and Hur took a stone and put under him so he could sit; and they held Moses’ hands up, “the one on the one side, and the other on the other side.” And his hands stayed in place after a steady fashion, holding the rod, “until the going down of the sun” (Exodus 17:12).

During this time, Joshua, down below, led the people in battle against Amalek; and Joshua, with the help of Moses above, defeated Amalek and his people “with the edge of the sword” (Exodus 17:13).

This was, in reality, a battle won by divine power. The battle was the Lord’s. He was the One who gave the Amalekites into the hands of the Israelites (1 Samuel 17:46-47).

And there it is! This is what Scripture itself reveals about victory or defeat relative to warring with Amalek. Victory was assured only through the Israelites following a particular plan of attack. If they hadn't, as is evident from the text by what occurred when Moses let down the rod, defeat could only have been forthcoming.

And all of this forms a type revealing how Christians, in the antitype, can realize victory by following the God-given pattern on the one hand or, on the other hand, suffer defeat should they choose to combat the enemy after any other fashion. And drawing from the overall type-antitype parallel, Christians can draw numerous invaluable lessons for the present race of the faith in which they find themselves engaged.

This was the first battle in which the Israelites under Moses found themselves engaged as they journeyed toward the land to which they had been called; and a first-mention principle, with a number of different facets, would be involved in that which is revealed surrounding the battle. And all the different facets of that which is revealed can only remain unchanged throughout Scripture for those who, in the antitype, have been called to inherit the rights of the firstborn in another land and inevitably find themselves in exactly the same battle as the Israelites found themselves.

The Battle under Christ

Scripture reveals that a Christian overcomes the flesh through mortification (Romans 8:13; Colossians 3:5). That is, he overcomes the flesh by putting to death the deeds of the flesh. The old man is to be kept in a constant state of dying. He is not to be allowed to move about, though always very much alive and ever-ready to gain the ascendancy during this present life.

But how is the old man to be put to death? How is he to be slain? Again, that’s what Exodus, chapter seventeen is about. This chapter relates the thought pattern and resulting goal of the man of flesh; and, this chapter also relates exactly how the man of flesh is to be defeated, how he is to be put to death.

His thoughts have to do with the things of the world (as Esau’s). He knows nothing about spiritual matters. His ambitions are exactly the same as those of Amalek (preventing the people of God from inheriting the rights of the firstborn). And he is to be slain exactly the same way Amalek was to be slain.

The “rod of God” is to be continuously held high from “the top of the hill”; and, at the same time, the enemy in the valley below is to be engaged and defeated “with the edge of the sword” (Exodus 17:9, 11, 13).

That translates into several things in the antitype. First of all, the battle is not natural but supernatural, as was the battle during Moses’ day. A person cannot overcome the enemy within his own strength and power. The battle against Amalek — the battle against the man of flesh — is part and parcel with the battle against the principalities and powers (Satan and his angels, the incumbent world rulers) in the heavens (Ephesians 6:10-18). One cannot be separated from the other, for Satan will use the flesh to bring about a Christian’s defeat every time if he is able to so do.

The three great enemies of the Christian are:

1) The world – “the world is to be overcome through/by faith (1 John 5:4-5).

2) The flesh – “the flesh” is to overcome through/by mortification (Romans 8:13; Colossians 3:5).

3) The devil (Satan) – “the devil” is to be overcome through/by resisting (1 Peter 5:9; James 4:7).

The first two, though not the same, are closely related; and the devil (Satan) uses the things of the world or the things of the flesh (which have to do with the world) in the spiritual warfare.

That is, Satan will seek to bring about a Christian’s fall through the things of “the world” or “the flesh”; and Christians are specifically warned, in no uncertain terms, to resist such efforts by Satan.

And there is a revealed way in which Christians are to resist Satan:

Resist him [Satan], steadfast [stand ‘firm,’ ‘unmovable’] in the faith . . . . (1 Peter 5:9)

The expression, “the faith,” in passages of this nature has a peculiar reference to the Word of the Kingdom (cf. Luke 18:8; 2 Timothy 4:7; Jude 1:3). Christians, in this respect, are to steadfastly resist Satan’s efforts to bring about their fall through worldly or fleshly means by keeping their eyes, their attention, their thoughts immovably fixed on the things surrounding the coming kingdom of Christ.

In the words of Hebrews 12:1-2, Christians are to look “from, to Jesus” (literal translation). That is, they are to look from the surrounding things in this present world to Jesus. They are to take their eyes off the things of the world and keep them fixed upon Christ. And looking to Christ cannot be separated from looking to the kingdom of Christ (Daniel 2:34-35, 44-45). Within a completely Scriptural framework, a person cannot look to One (Christ) apart from looking to the other (the kingdom) at the same time.

Keeping one’s eyes continuously fixed on Christ and His coming kingdom will take care of the things of this world. Then Amalek — the man of flesh — is to be slain “with the edge of the sword,” while resisting Satan relative to his attempts to cause a person to give heed to the fleshly impulses of the soul (or to Satan’s attempts to get a person to take his eyes off of Christ and His coming kingdom and look again to the things of the present surrounding world, the kingdom under Satan).

That which is meant by “the edge of the sword” in Exodus 17:13 is explained in Ephesians 6:17 as “the sword of the Spirit, which is the Word of God.” The Israelites had supernaturally been given both Manna and Water before engaging Amalek in battle (typifying the Word and the Spirit [given to lead a person “into all truth” within the Word], both provided supernaturally as well). This, in the type, was all physical — a physical provision, followed by a physical battle. However, the antitype deals with spiritual matters — a spiritual provision, followed by a spiritual battle.

The “sword of the Spirit,” the Word of God, is the only offensive part of the armor listed in Ephesians 6:13-17. The rest of the armor is for defensive purposes, and the Christian is not to take the Sword and fight Amalek apart from properly clothing himself with the defensive part of the armor first, no more so than he is to do this apart from having his eyes fixed on the coming kingdom of Christ. And, interestingly enough, viewing the armor from an overall perspective, the complete armor has to do with preparations for engaging oneself in a battle with respect to present and future regality — warring against the incumbent rulers in the kingdom with a view to one day occupying positions as co-heirs with Christ when He takes the kingdom.

(In the preceding respect, Ephesians 6 and Exodus 17 are sections of Scripture that form God-given commentaries on one other.)

Before entering the battle, a person’s loins are to be girded “with truth” (which has to do with entering the conflict in a sincere or earnest manner [Ephesians 6:14]); he is to put on “the breastplate of righteousness” (which has to do with right living [Ephesians 6:14]); his feet are to be “shod with the preparation of the gospel of peace” (which has to do with both present and future aspects of the saving of the soul – the purpose of the salvation presently possessed by Christians would be in view, but not salvation by grace itself [Ephesians 6:15]); he is to take “the shield of faith” (wherewith, through faithfulness in the battle, he will be able “to quench all the fiery darts of the wicked [‘wicked one,’ Satan]” [Ephesians 6:16]); and he is to take “the helmet of salvation” (which is “the hope of salvation” [1 Thessalonians 5:8], having to do with the hope set before Christians [Ephesians 6:17]).

(Refer to the author’s book, in this site, The Spiritual Warfare BOOK, Chapter 3, “Preparation for the Conflict, for more information on the defensive part of the armor in Ephesians 6:14-17.)

Being so clothed defensively, the Christian, keeping his eyes fixed on the goal out ahead, is then to take “the sword of the Spirit, which is the Word of God” ([Ephesians 6:17), and go forth to defeat the enemy standing in the way. He, being clothed in “the whole armor of God,” is to defeat the enemy by taking and using the Word of God, that which is “quick [alive], and powerful, and sharper than any two-edged sword” (Hebrews 4:12). And he is to use this Word through/by the power of the indwelling Spirit — who led, and continues to lead, him “into all truth” in the things of the Word — availing himself, in this manner, of both the provided Manna and Water.

Since the Word of God is the only offensive weapon that has been given for the spiritual warfare in which Christians find themselves engaged, the importance of Christians knowing and understanding this Word — which reveals all the various things about the present enemy and the coming kingdom — is self-evident. Knowing and understanding these things, they are in a position to overcome the world, the flesh, and the devil (Satan); but apart from knowing and understanding these things, defeat can only be their lot.

In summation, note that the battle is, in reality, the Lord’s, not the Christians’, though Christians are actively engaged in the battle (seen in the two spheres of the battle in the type — Moses on the top of the hill, holding the Scepter, and Joshua down below, wielding the sword). It is a spiritual and supernatural battle that must be fought on a spiritual and supernatural plain.

Christians are to stay in the Word, walk in the Spirit and keep their eyes focused in the right direction. They are simply to faithfully and patiently endure in the present race of the faith after this fashion and let the Lord win the spiritual battle through/by supernatural means. And, by so doing, Christians will win the battle, victoriously overcoming the enemy.

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 1 and 2 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 . . . . (1 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 to the Lord,” along with the fatlings, the lambs, and everything that appeared good in his sight (1 Samuel 15:7-15).

This resulted in the Lord, through Samuel, rejecting Saul as king over Israel (1 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 1 Samuel 31:1-6 and the account given to David by the Amalekite who killed Saul in 2 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 are you?” he said, “I am an Amalekite.”

Then Saul said,

Please stand over me and kill me, for anguish has come upon me, but my life still remains in me (2 Samuel 1:7-9)

And the Amalekite, relating the story to David, said,

So I stood over him and killed him, because I was sure that he could not live after he had fallen. And I took the crown that was on his head and the bracelet that was on his arm . . . . (2 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 am coming quickly! Hold fast what you have, that no one may take your 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”).

1) Aaron and Hur’s Help

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 scepter [Exodus 4:20-23]), Amalek prevailed (Exodus 17:10-11).

There would be a dual type in relation to Moses holding the scepter 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 scepter high as each goes forth, properly arrayed, to combat the enemy with the Sword of the Spirit (Ephesians 6:10-18).

2) Until the Going down of the Sun

And the battle, after this fashion, is to be fought “until the going down of the sun” (Exodus 17:12), 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 he could sit, though still holding the scepter high. And, through/by 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” (Exodus 17:12).

The “stone” upon which Moses sat itself pointed to the kingdom of Christ, to which the “rod,” the scepter, 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 scepter.

Everything about realizing victory in the battle against Amalek centers on one thought — taking one’s eyes off the things surrounding the present kingdom under Satan and fixing them on the things surrounding the coming kingdom under Christ.

In the words of Genesis 19:17,

. . . Escape to the mountain, lest you be destroyed.

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Chapter 4

Moses’ Charge

And the LORD spoke to Moses, saying,

“Send men to spy out the land of Canaan, which I am giving to the children of Israel; from each tribe of their fathers you shall send a man, every one a leader among them.”

So Moses sent them from the Wilderness of Paran according to the command of the LORD, all of them men who were heads of the children of Israel. . . .

Then Moses sent them to spy out the land of Canaan, and said to them, “Go up this way into the South, and go up to the mountain,

and see what the land is like: whether the people who dwell in it are strong or weak, few or many;

whether the land they dwell in is good or bad; whether the cities they inhabit are like camps or strongholds;

whether the land is rich or poor; and whether there are forests there or not. Be of good courage.
And bring some of the fruit of the land.”. . . .(Numbers 13:1-3, 17-20a).

Israel’s arrival at Kadesh-Barnea under Moses was preceded by numerous preparatory events. Everything that happened to the Israelites, beginning with the death of the firstborn in Egypt (Exodus 12), anticipated their arrival at this place, ready and equipped to go in and, under God, take the land to which they had been called.

The death of the firstborn was the tenth and final judgment in a series of judgments that fell upon Egypt (Exodus 7-12). This also marked a beginning point for Israel in Egypt (Exodus 12:2), typifying the beginning point for a person in the world today when he appropriates the blood of the Passover Lamb (believes on the Lord Jesus Christ) and passes “from death to life” (John 5:24; Ephesians 2:1).

The Israelites had seen the Lord’s supernatural power manifested in the judgments upon Egypt, terminating with the tenth and final judgment, the death of the firstborn. They again saw the Lord’s supernatural power in their departure from Egypt and deliverance through the Red Sea (Exodus 13-15). Again, they saw the Lord's supernatural power through His provision of the Manna and the Water in the wilderness, followed by their victory over Amalek (Exodus 16; 17). Again, they saw the Lord’s supernatural power at Sinai (Exodus 19ff). And there was a continued manifestation of the Lord’s supernatural power as He led the Israelites from Sinai to Kadesh-Barnea (Numbers 10; 11; 12).

All these things were preparatory for what the Israelites faced at Kadesh-Barnea in an anticipated conquest of the land and their subsequently realizing an inheritance therein as God’s firstborn son. God had a redeemed, prepared people at Kadesh-Barnea. They had been redeemed in Egypt, they had seen the Lord’s supernatural, miraculous works on their behalf time after time, and they were in possession of the theocracy and the old covenant (i.e., they were in possession of the tabernacle, resting in the midst of the camp [the dwelling place of God in the midst of His people, allowing the theocracy to exist (on the basis of who the Israelites were — God’s firstborn son)], and they were in possession of the rules and regulations governing the people within the theocracy).

Within a spiritual frame of reference, the Israelites under Moses had been brought from a knowledge of the various things surrounding their salvation in Egypt (Exodus 12) to a knowledge of the various things surrounding their calling, to be realized in another land (Exodus 13-Numbers 12). And the latter knowledge — along with their being in possession of the theocracy and the old covenant — was of a sufficiently mature nature that the Israelites could now begin focusing their entire attention upon that which lay ahead, with a view to shortly entering the land, conquering the inhabitants, and realizing the inheritance to which they had been called.

This is the type of position and background that the people of Israel held when they arrived at Kadesh-Barnea. Everything that God had brought to pass surrounding His people was with a view to bringing them to this point. Now the Israelites were ready to move on and deal directly with matters surrounding their calling.

(Note in the preceding respect that the march of the Israelites from Egypt to Canaan was not directly to Canaan. Rather, the march was first to Sinai, where they received the Word of God and where the theocracy was established. Only then were they in a position to march on to the land, conquer the inhabitants of the land, and realize the rights of the firstborn in that land, within a theocracy [refer to the author’s book, in this site, From Egypt to Canaan BOOK].

Also note that everything – from the death of the firstborn in Egypt to the conquest of the land – had to do with their being established in the land covenanted to Abraham, Isaac, and Jacob within a theocracy.)

Twelve Sent to Search the Land

God instructed Moses to send twelve men — one from each tribe, each a ruler in his tribe — into the land to which the Israelites had been called in order to search the land and bring back word. The men chosen were all “heads of the children of Israel,” and each is named, with his tribe (Numbers 13:1-16).

This is in perfect keeping with the instructions God had given Moses before the deliverance of the Israelites from Egypt, while he was still in Midian. Moses, at this time, had been instructed concerning the manner in which God’s message of deliverance was to be given to the people. Moses was to “gather the elders of Israel together, and say to them . . . .” (Exodus 3:16-17). He was to gather the leaders of the twelve tribes together, relay God’s message to them, and they were, in turn, to deliver the message to the people.

This was God’s order then, it was God's order at Kadesh-Barnea, and it remained God’s order throughout the history of the nation during Old Testament days, leading into the time Christ was on earth the first time; and it remains God’s order in the Church today, separate from Israel. The elders were then and remain today the ones called, placed in the position, and given the responsibility to convey God’s message to His people.

(This is evidently the reason Christ began His public ministry by teaching in the synagogues [Matthew 4:23; cf. Matthew 9:35], for the synagogues were places where the religious leaders could be found. Christ sought to first convey His message to them. And, from that point, the religious leaders followed Him as He went out among the people. They were continually present, listening to His message, seeing His miraculous signs, and seeking to convey a message to the people concerning that which had been said and done [though, in this case, they conveyed a false message (e.g., Matthew 12:14-24; 15:1ff; 16:1ff)]. And Christ brought His public ministry to a close after a similar fashion — by going up to Jerusalem, specifically to the temple in Jerusalem, where the religious leaders would also be gathered [Matthew 21; 22].

The Scribes and Pharisees, in this respect, sat “in Moses’ seat” [Matthew 23:2]. Christ recognized this, though He also recognized that the Scribes and Pharisees, rather than carrying out the responsibilities of their office and properly leading the people, had misled the people and were prostituting their high calling [Matthew 23:3-7]. And because they had misled the people relative to Christ's proclamation of the kingdom of the heavens to Israel over the preceding three and one-half years, resulting in the nation rejecting the message and the Messenger, Christ condemned their actions in no uncertain terms.

Christ’s condemnation of the actions of the Scribes and Pharisees takes up an entire chapter in the book of Matthew [Matthew 23]. The Scribes and Pharisees had “shut up the kingdom of the heavens against [‘before,’ ‘in front of,’ ‘in the presence of’] men.” They themselves had no interest in entering the kingdom, and they had done everything within their power to see that others in Israel didn’t enter either [Matthew 23:13]. Thus, Christ’s words to these religious leaders were of a condemnatory nature without precedent in His ministry up to this point [Matthew 23:14ff].

And carrying matters over into the present dispensation, God has placed pastor-teachers [elders] in the Church today for the same purpose that He placed spiritual leaders among the people of Israel in the past dispensation. They are the ones whom God has called to be knowledgeable concerning the message that He has for His people [contained in His Word] and to, in turn, impart this message to the people placed under their care, in their respective ministries. This is the central task of a pastor-teacher [Ephesians 4:11-14].)

But for the most part, the pastor-teachers, the elders, whom God has placed in the churches today are doing about everything but proclaiming the Word. And this is particularly true concerning the central message that is to be proclaimed to Christians throughout the dispensation — the salvation or loss of the soul.

And when someone does dare to come in and proclaim this message in the churches today, he is invariably spoken against, looked upon askance, etc. It is exactly the same picture seen 2,000 years ago in Israel, transposed over into the Church today. Exactly as seen with the Scribes and Pharisees in Israel, the religious leaders in the Church today, in the main, rather than leading the people are misleading the people, prostituting their high calling in the process.)

1. Israel, God’s Firstborn (Past, Present, Future)

God’s command to Moses, instructing him to send “twelve leaders” into the land — one from each of the “twelve tribes” of Israel — is filled with spiritual significance. “Twelve” is a complete number, and it has to do with government. It is the number of governmental perfection. Other complete numbers (three, seven, ten, and forty) each place the emphasis elsewhere, though often related to or connected with government.

The number “twelve” is connected with Israel’s standing before God in relation to the rights possessed by firstborn sons. Israel was, remains today, and will always be God’s firstborn son:

Then you shall say to Pharaoh, “Thus says the LORD: Israel is My son, My firstborn.” (Exodus 4:22)

Israel, at the time God made this statement in Exodus, chapter four (at the time God commissioned Moses to return to his people in Egypt), was the one nation that He recognized (among all the nations of the earth) as the nation in possession of the rights of the firstborn — rights that, among other things, had to do with rulership. Israel, because of a special creation in Jacob (Isaiah 43:1), was recognized as separate and distinct from all the other nations, allowing this one nation to occupy a standing of this nature before God. As stated by Balaam in his prophecies, Israel was not to be “reckoned among the nations” (cf. Exodus 19:5-6; Numbers 23:9; Deuteronomy 7:6).

Moses, at the time the Lord sent him from Midian back to his brethren in Egypt, to deliver them, had been instructed to go to Pharaoh and declare to him that which God had stated relative to Israel’s firstborn status. And Pharaoh was to understand from this declaration that God recognized, not the powerful nation of Egypt, but the lowly nation of slaves under subjection to Egypt, as the nation possessing the rights of primogeniture, which included the right, among all of the nations, to hold the scepter.

Israel’s status in this respect was the underlying thought behind there being twelve tribes of Israel to begin with (emanating from Jacob’s twelve sons [descending from the one in whom God had wrought a special creative work], separating the nation that would emanate from Jacob and his descendants from all the other nations of the earth); it was the underlying thought behind the confrontation with Pharaoh and all that followed (Pharaoh was to let God’s son go, and God’s son was to serve Him in a place separate from Egypt, in another land); and it was the underlying thought behind there being twelve leaders sent into the land at Kadesh-Barnea (it was with a view to God’s son ultimately serving Him in the land to which the nation had been called, within a theocracy, within a government under God).

The whole of God’s revelation surrounding Israel centers around this one major thought, expressed in Exodus 4:22-23. That would be to say, the crux of the matter has to do with Israel exercising the rights of the firstborn in the land covenanted to Abraham, Isaac, and Jacob.

2. The Church, God’s Firstborn (Future)

Insofar as the Church is concerned, exactly the same thing can be said, though in a futuristic sense and relative to a heavenly calling and land.

There are first the “twelve apostles” forming the nucleus of the leadership in the early Church, with their very number portending regality, rulership. And, as in Israel’s case (twelve tribes, twelve spies, a firstborn status), the number “twelve” is connected with the Church’s standing before God in relation to the rights possessed by firstborn sons.

The whole of God’s revelation surrounding the future of the Church centers on a coming adoption resulting in a firstborn status (cf. Romans 8:18-23; Hebrews 12:23). And the crux of the matter is the same as it was/is with Israel. The future firstborn status of the Church has to do with Christians one day exercising the rights of the firstborn in another land — a land separate from the earth, a heavenly land.

Christ and His Church (which will be His wife, His consort queen in that coming day) are destined to rule from the heavens over the earth. They are destined to rule from the realm presently occupied by Satan and his angels, the incumbent rulers in the kingdom of the heavens.

3. Satan and His Angels, Present Ruling Sons

And the number “twelve,” as well, occupies a place within Satan’s present kingdom, among those forming the present order of ruling sons in the kingdom (all angels are “sons of God” because of their special, individual creation). And the whole matter portends a position that the Church will occupy yet future — a new order of ruling sons in the kingdom (Romans 8:19).

From what Scripture reveals about Satan's kingdom (past and present), it is presently in disarray, though it has not always existed in this state. His original kingdom (prior to his rebellion against God’s supreme power and authority) was established in a perfect numerical symmetry, shown by three sets of twelve. Then it became in the fashion in which it presently exists.

“Three” is the number of divine perfection, and, again, “twelve” is the number of governmental perfection. In this respect, within the original structure of Satan’s kingdom, established by God in the beginning, there was divine perfection (shown by the number “three”) within the government (shown by the number “twelve”).

And to see this, note several things revealed in the book of Revelation. The disarray in the governmental structure of the present kingdom under Satan can be seen in the fact that only one-third of the angels originally ruling under Satan followed him in his rebellion (Revelation 12:3-4). And that this one-third is represented by one of three sets of twelve within the original structure of Satan’s kingdom is evident from that what preceded this in the book.

Scripture must be allowed to interpret itself. The only completely reliable commentary on Scripture is Scripture itself, a truth that becomes very evident at this point in the book of Revelation.

In Revelation 12:4, the Spirit of God revealed that one-third of the angels remained with Satan so the reader could properly understand something that had previously been revealed in chapter four. And, only by understanding that which had previously been revealed in chapter four can a person understand that the one-third in chapter twelve is represented by one set of twelve. Both sections must be viewed together — Scripture must be allowed to interpret Scripture — in order to see and understand the complete picture.

The two-thirds who refused to follow Satan (represented by the other two sets of twelve) are shown by the twenty-four elders in Revelation 4:4-10. They are shown relinquishing their crowns (willingly) in view of others (Christians, having previously been shown qualified at the judgment seat [refer to Revelation 1-3]) wearing these crowns during the Messianic Era (cf. Matthew 25:19-23; Revelation 4:4-10; 19:12).

But this relinquishment of crowns by the twenty-four elders has to do only with crowns represented by two sets of twelve. An orderly arrangement in the government of the earth can once again exist only by Christians also wearing crowns represented by the other one-third as well, represented by a third set of twelve (i.e., crowns worn by angels presently ruling under Satan, seen in chapter twelve and completing the triad of twelve’s). And that’s exactly what will occur. These crowns, along with Satan’s crown, will be taken by force at the time Christ returns.

Christ will wear the crown presently worn by Satan, Christians (shown qualified at the judgment seat) will wear crowns presently worn by all of the angels originally ruling with Satan (represented by all three sets of twelve), and divine perfection will then once again exist in the structure of the earth’s government.

(See the author’s book, in this site, The Time of the End BOOK, chapter 7, “Crowns Cast Before God’s Throne” for more information on the past, present, and future government of the earth as it relates to the twenty-four elders, to angels presently ruling with Satan, and to Christians. Also see the author’s book, The Most High Ruleth BOOK, also in this site, for an overall view of the government of the earth, past, present, and future.)

Go Up into the Mountain

The twelve spies were given specific and quite simple instructions by Moses. They were to go into the land of Canaan, learn all they could about the land and its inhabitants, and bring back word concerning their findings to the people. They were the ones appointed to carry out this task, and Moses (their leader) and the people of Israel (who they themselves led, under Moses) were relying upon them to carry out that with which they had been commissioned and entrusted.

1. The Mountain, the Kingdom

The twelve were told by Moses to depart the camp of Israel a certain way and “go up into the mountain” (Numbers 13:17). “The mountain,” as Moses used the word, refers, contextually, to the whole of the land that they were to search (cf. Numbers 13:21-22); and “a mountain” in Scripture, used in this respect, signifies a kingdom (cf. Genesis 19:17; Isaiah 2:1-4; Daniel 2:34-35, 44-45; Matthew 17:1; Revelation 17:9-10).

(The KJV wording in both Genesis 19:17 and Numbers 13:17 is exactly in accord with the Hebrew text. The Hebrew word translated “mountain” in both texts is har [which means “mountain,” as translated]; and in both texts the word is singular and articular. The rendering by some translations, “the mountains” in Genesis 19:17 and “the hill country” in Numbers 13:17, is damaging to the type.)

“The mountain” in Numbers 13:17, associated with a kingdom in the land, would be associated with two facets of the kingdom, both present and future:

1) The present kingdom under Satan (a kingdom comprised of the Gentile nations in the land, ruled by Satan and his angels from the heavens [cf. Daniel 10:13-20]).

2) The future kingdom under God about to be established in the same land (the ruling nation being God’s firstborn son, a nation not reckoned among the Gentile nations ruled by Satan, a nation possessing a different, separate heavenly “prince” — Michael, an angelic prince not connected with either the Gentile nations or Satan’s kingdom [cf. Daniel 10:21]).

The land of Canaan had already been given to the people of Israel through/by an unconditional covenant during Abraham’s day (Genesis 12:7; 13:14-15; 15:18-21), though the Israelites had yet to possess the land. And at the time of the Exodus and the Israelites’ subsequent arrival at Kadesh-Barnea, the land was inhabited by those who no longer had a right to be there.

And the manner in which the Israelites were to effect a change in the government, in accord with God’s plans and purposes, was very simple: The present inhabitants were to be driven out, destroyed, with a view to the rightful heirs moving in and dwelling in the same land within a theocracy (cf. Exodus 19:5-6; Numbers 1:1-46; Deuteronomy 7:1-6).

In anticipation of this being brought to pass, the twelve spies were to “go up into the mountain” and find out all they could about two things:

1) The people presently in the land.

2) The land that they were to inherit.

And, again, learning all they could about both was with a view to one thing — a conquest of the inhabitants of the land, followed by the present kingdom being replaced by a theocracy, with new ruling inhabitants.

Thus, the command to “go up into the mountain” really had to do with the complete scope of the kingdom — both present and future. Apart from a present conquest by the Israelites, there could be no future realization of the kingdom in the land.

2. Under Moses, Under Christ — Type, Antitype

In the type, earthly Gentile nations dwelling in an earthly land were in view. The antitype though, as it pertains to Christians, has to do with a heavenly land and the rulers therein. Rather than Gentile nations in an earthly land, it has to do with Satan and his angels in a heavenly land — the incumbent rulers over the Gentile nations on the earth, ruling from a heavenly realm.

Christians have been called to this heavenly land presently occupied by Satan and his angels. And their warfare is there, against Satan and his angels, not here against the earthly rulers. As Israel’s warfare was against those dwelling in the land to which the nation had been called (an earthly land), so is the Christians’ warfare against those dwelling in the land to which they have been called (a heavenly land).

That’s why Ephesians 6:12 states:

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 spirit forces of the evil one in heavenly places].

This is a spiritual battle that is specifically stated to not be against “flesh and blood” opponents, but against the spirit forces of Satan in heavenly places. And Christians concentrating their efforts in the spiritual warfare against the correct enemy in the correct realm, apart from distraction, is exactly what Paul had in mind in 2 Timothy 2:4-5:

No one engaged in warfare entangles himself with the affairs of this life, that he may please him who enlisted him as a soldier. And also if anyone competes in athletics, he is not crowned unless he competes according to the rules.

A Christian expending his time and energy in the wrong realm — which often involves warfare against the wrong enemy in this realm (i.e., warfare against “flesh and blood” opponents on the earth rather than against “spirit forces” in the heavens) — is not striving lawfully (i.e., “according to the rules”). It is impossible to overcome in the warfare in which Christians are to be engaged if one becomes wrapped up in “the affairs of this life.”

That’s why Christians will not be crowned apart from striving lawfully. They will have separated themselves from the only place where one can overcome and gain the victory — the spiritual warfare; and if any warfare was carried on at all in their lives, it could only have been against the wrong enemy in the wrong realm (again, separate from the only enemy and realm where one can overcome and gain the victory).

And warring against the wrong enemy in the wrong realm is something being carried on among Christians today on a scale that encompasses, after some fashion, almost the whole of Christendom (e.g., Christians opposing governmental leaders among the Gentile nations, who all hold positions under Satan and his angels in the present kingdom of the heavens [cf. Daniel 10:12-20]). Christians, not understanding the true nature of the spiritual warfare have turned things completely around, have found themselves warring against “flesh and blood” opponents, and have placed their crowns in jeopardy.

Why is this the case? Why is something of this nature — completely contrary to the clear teaching of Scripture — so prevalent within Christian activity today?

The answer can be seen through viewing what has happened, in the antitype, relative to the commission that Moses gave the twelve elders from the twelve tribes before they were sent into the land of Canaan.

That is, the answer can be derived through:

1) Understanding how the elders under Moses were supposed to heed his commission during a past dispensation, in the type.

2) Then, seeing what has happened when this same commission is supposed to be heeded after exactly the same fashion by elders under Christ during the present dispensation, in the antitype.

In the type, the twelve elders that Moses sent into the land were told to go up a certain way, and that way would lead them up into the mountain (Numbers 13:17). Then, while in the mountain, they were to learn everything they could about the land and the inhabitants therein. And, after learning all they could, they were to bring back word concerning their findings to the people in the twelve tribes.

The message of the twelve was to involve the strength of the people dwelling in the land, how the Israelites could move in and overcome them, all the various things about the land itself, etc. In other words, they were to find out everything they could about the kingdom — both the present kingdom under Satan and the anticipated future kingdom under God — and they were to proclaim these things to the people of Israel upon their return.

This message would provide knowledge about the hope set before them — that of going into the land, conquering the inhabitants, and realizing an inheritance therein. And this knowledge would not only provide them with an incentive to move out and be victorious over the inhabitants in the land, but it would also provide them with information concerning how this was to be accomplished.

Then, bringing this over into the antitype, the elders, the pastor-teachers, those whom God has called to lead and feed His flock, all have a central commission. They have been commissioned by the Lord to look to the land and go up a certain way, which will lead up into the mountain. And, once on the mountain, they are to find out everything they can about the things of the mountain and then proclaim these things to those under their ministry.

This is central! Everything in the pastor-teachers’ ministry should revolve around this, for it involves the hope set before every Christian, which centers on the very reason for their salvation.

And the only place which God has provided for those whom He has called to go up into the mountain and learn these things for this particular purpose is His Word.

Looking to the land and going up a certain way, which will lead up into the mountain, is looking to and delving into those things in the Word having to do with the kingdom; and, so doing, the person is to traverse the Word from one end to the other, learning all he can about the complete scope of the kingdom.

Then he is to take this message to the people, providing them with a knowledge of the hope set before them — that of going into the land, conquering the inhabitants, and realizing an inheritance therein. And this knowledge will not only provide them with an incentive to move out and be victorious over the inhabitants of the land, but it will also provide them with information concerning how this is to be accomplished.

But a major problem exists. The elders under Christ — the leaders whom God has placed among His people, the pastor-teachers — have not followed the command in Numbers 13:17. They have not looked toward the land and gone up a certain way, which leads up into the mountain.

They, not having followed the Lord’s command, don’t understand the true nature of the spiritual warfare, how it is to be fought, what is at stake in the fight, and all the various things about the kingdom — both present and future. Not having been there themselves and not understanding these things, they can’t bring back a message to those under their ministry concerning that which is there, the hope set before Christians, all the various things about victory over the enemy, etc. Such would be impossible.

And the pastor-teachers’ failure to heed the Lord’s commission after this fashion has produced far-reaching ramifications seen throughout Christendom. Christians, because of the failure of pastor-teachers in this realm, are not knowledgeable concerning the various facets of the Word of the Kingdom. And this is the reason so many Christians find themselves wrapped up in “the affairs of this life” and, within such actions, often also find themselves engaged in a battle against the wrong enemy in the wrong realm.

And what will be the end result of the present state of Christendom (which is not far removed, though after a different fashion, from that of the Israelites at Christ’s first coming after the Scribes and Pharisees had finished their work)? It was given by Christ himself, almost 2,000 years ago, before the Church had even been brought into existence.

Because of the working of the leaven that the woman placed in the “three measures of meal” (apparently very early in the dispensation) — which will work until “the whole” has been leavened (Matthew 13:33; cf. Matthew 16:6), resulting in the “lukewarm” condition in Christendom at the end of the dispensation (Revelation 3:14-21) — Christ asked:

Nevertheless, when the Son of Man comes, will He really find faith [the faith] on the earth? (Luke 18:8).

The expression, “the faith,” is peculiarly related to the Word of the Kingdom (cf. 1 Timothy 6:12-15, 19; 2 Timothy 4:7-8; Jude 1:3); and the way in which the question is worded in the Greek text indicates that a negative response is anticipated. The Son of Man is not going to find “the faith” on the earth at the time of His return. He will not find the true message surrounding things pertaining to the kingdom being taught among Christians in the churches at this time.

Why? Again, because the pastor-teachers have not heeded the Lord’s commission. They have not looked toward the land and gone up a certain way, which leads up into the mountain. They know little to nothing about the land and its inhabitants; and, resultantly, the people under their ministry know little to nothing about these things either.

And that’s where we are. That’s the way matters surrounding the Word of the Kingdom exist during the closing days of the present dispensation.

Will conditions improve? Not according to Scripture! In fact, according to Scripture, deterioration will continue. Matters can only get worse, for “the whole” is to be leavened.

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Chapter 5

The Elders’ Search

So they went up and spied out the land from the Wilderness of Zin as far as Rehob, near the entrance of Hamath.

And they went up through the South and came to Hebron; Ahiman, Sheshai, and Talmai, the descendants of Anak, were there. (Now Hebron was built seven years before Zoan in Egypt.)

Then they came to the Valley of Eshcol, and there cut down a branch with one cluster of grapes; they carried it between two of them on a pole. They also brought some of the pomegranates and figs.

The place was called the Valley of Eshcol, because of the cluster that the men of Israel cut down there. (Numbers 13:21-24).

The twelve leaders (ruling elders) from the twelve tribes of Israel that Moses sent into the land to “spy out [search, investigate] the land” carried out this part of their mission in exact accord with their charge. They “ascended by the south,” went “up into the mountain,” and for the next forty days traversed the land from one end to the other.

They observed both the land and the inhabitants therein. And this was done with a view to their bringing back a report to the people in the twelve tribes of Israel, to be followed by the people of Israel going into the land, conquering the inhabitants, and realizing the rights of the firstborn in that land, within a theocracy.

These twelve elders from the twelve tribes carried a responsibility upon their shoulders of tremendous magnitude. They had been sent into a particular land to gather information that had to do with the goal of the Israelites’ calling. They, in effect, were the “eyes” of the people; and their report, which was to be delivered to the people in the twelve tribes upon their return, had to do with the things that these people needed to know in order to move into the land, conquer the inhabitants, and realize that to which they had been called.

If the twelve properly carried out their task (which included not only a thorough search of the land but a correct and true report upon their return as well), the people of Israel could be brought into a position where Moses could lead them victoriously into the land. They would be knowledgeable concerning the land and its inhabitants, anticipating the conquest and the theocracy that lay ahead.

If, on the other hand, the twelve failed to properly carry out their task (their search, as well as their report), the inverse of that would be true.

Israel under Moses

The twelve, after they had gone up into the mountain, searched the land “from the wilderness of Zin to Rehob” (Numbers 13:21). That is to say, after they had gone up into the mountain, they searched the land from one end to the other. They traversed the whole of the land, observing that it was a good land, a land flowing “with milk and honey” (Numbers 13:27).

In the process of traversing the land they observed the inhabitants, comprising different nations. They observed their strengths, the location of each nation, the type cities (walled) in which the people dwelled, etc. (Numbers 13:28-29).

And beyond that, as instructed by Moses, they obtained and brought back fruit from the land to show the people (Numbers 13:20, 23, 26). Three types of fruit are mentioned — grapes, pomegranates, and figs. And the grapes were so large that it took two men to carry one cluster, transporting it on a staff between them.

Everything in Scripture has spiritual significance. The grapes, pomegranates, and figs that the twelve brought back from the land are often glossed over in this respect.

But they must be looked upon as carrying spiritual significance in relation to the reason for the search by the twelve and their subsequent report to the people.

The Principle of First-Mention in Scriptural interpretation will help at this point. That is, one should go back to see how grapes, pomegranates, and figs are introduced in Scripture, for the first mention of each establishes an unchangeable pattern; and the way each is first used in Scripture will govern the way each is used in Scripture beyond that point.

Note first of all that these three types of fruit are mentioned within a context having to do with a land that the Israelites searched prior to entering, a land that they were to take by conquest by slaying or driving the inhabitants out, and a land in which they were then to dwell in a theocracy.

After their entrance into and conquest of the land they were to realize the rights of the firstborn in that land, which had to do with national kingly and priestly rights (“a kingdom of priests” under God [Exodus 19:5-6]), along with realizing a double portion of the Father’s goods.

That is to say, after their entrance into and conquest of the land they were to realize the rights of the firstborn in that land, which had to do with national kingly and priestly rights (“a kingdom of priests” under God [Exodus 19:5-6]), along with realizing a double portion of the Father’s goods

Thus, going back to a first mention of each of the three types of fruit in Scripture, each should somehow relate to things surrounding the theocracy. Then, beyond that, the three together should present some type of complete picture in relation to the theocracy. And this is exactly what can be found.

1. Grapes

The first use of “grapes” in Scripture is seen in Genesis 40. This chapter records the account of the Pharaoh of Egypt becoming enraged with two of his chief servants — his chief butler and his chief baker. And he imprisoned both, in the same place Joseph had previously been imprisoned (Genesis 40:1-4).

While in prison, both the chief butler and the chief baker had dreams, and they were sad because there was no one to interpret their dreams. Joseph, finding them in this state and the reason for their sadness being made known, offered to interpret their dreams by God making the matter known to him (Genesis 40:5-8).

The chief butler then revealed his dream to Joseph. He had dreamed about seeing a three-branched vine with ripe grapes and, at the same time, holding Pharaoh’s cup in his hand. Then, in his dream, he took the grapes, pressed them into the cup, and gave the cup to Pharaoh (Genesis 40:9-11).

Joseph then interpreted the dream. The “three branches” on the vine represented three days; and “within three days” the chief butler was to be restored to his position and “deliver Pharaoh’s cup into his hand.” Within three days he was to be restored to his previously held position as the chief cupbearer in Pharaoh’s presence (Genesis 40:12-13).

The chief baker, seeing that the interpretation was good, then made his dream known to Joseph as well. He had dreamed about three white baskets that rested upon his head. In the uppermost basket were all types of “baked goods for Pharaoh”; but, rather than being allowed to deliver that which was in the basket to Pharaoh, the birds came and ate it (Genesis 40:16-17).

Joseph’s interpretation of this dream though, rather than being good news, was bad news. The “three baskets” represented three days, depicting events that would occur “within three days” (as that which was represented by the three branches in the chief butler’s dream). However, in the chief baker’s case, the interpretation of the remainder of the dream pertained, not to restoration, but to rejection. Pharaoh, rather than restoring his chief baker, would command that he be hanged on a tree; and the birds of the air would be allowed to eat his flesh (Genesis 40:18-19).

And matters came to pass exactly as Joseph had stated. On “the third day” Pharaoh removed both his chief butler and chief baker from prison. He then “restored the chief butler to his butlership again,” allowing the chief butler to deliver “the cup” into his hand; but “he hanged the chief baker,” allowing the birds to eat his flesh (seen in Joseph’s interpretation but not repeated in the subsequent text (Genesis 40:20-22).

Both dreams had to do with things which would occur after two days, on the third day. Both dreams had to do with man either being restored or not being restored within the scope of the time set forth by the three days.

This can only point to one thing within the framework of the direction toward which all things from Genesis, Genesis 37-45, move (resting on the framework previously established in the opening two chapters of Genesis [Genesis 1; 2]). It can only point to man — created to rule the earth — either being restored or not being restored to his rightful place after two days, on the third day (after 2,000 years, in the third 1,000-year period). A segment of mankind will be restored at this time, but another segment will not be restored (the rejected among the saved will have to wait 1,000 years to be restored [and none of the unsaved will ever be restored]).

(Note that Joseph typifies Christ throughout Genesis 37-45. In Genesis 40 Joseph told both men of their destiny relative to the third day; and at the judgment seat, Christ will tell all Christians of their destiny relative to the third day.

As well, on a national basis, the matter would relate to Christ and Israel, with the Gentile nations in view. Israel will be restored on the third day, but the nations will have to wait until the end of the third day, the end of the Millennium to realize the reason for man’s creation in the beginning [cf. Revelation 12:1ff; 22:2].)

And that’s what the first use of “grapes” in Scripture has to do with. It is Messianic in its scope of fulfillment. It has to do with man either being restored or not being restored to his rightful place, the place for which he was created in the beginning.

(Note that after two days, on the third day [rather than after six days, on the seventh day] is, contextually, the proper terminology that one would expect in Genesis 40. Events previously occurring in Joseph's life in Genesis 37 depict events surrounding Christ’s crucifixion, and events about to occur in Joseph's life in Genesis 45 depict events surrounding Christ’s exaltation. There is a two-day, a 2,000-year period, lying between these two events, with Christ [along with a great host of those whom He has redeemed] being exalted on the third day [cf. Genesis 45:26; Hebrews 2:10].

In this respect, events in chapter forty look back to events in chapter thirty-seven and forward to events in chapter forty-five. Thus, as in Hosea 6:2 relative to Israel — “After two days will he revive us [dating from the crucifixion (Hosea 5:15)]: in the third day he will raise us up, and we shall live in his sight” — this chapter in Genesis has to do with “time” beginning with the crucifixion and ending with the Messianic Era.)

2. Pomegranates

The first mention of “pomegranates” in Scripture is in connection with Aaron’s high priestly garments. Pomegranates were to be embroidered in different places on the garments (Exodus 28:33-34; 39:24-26). And the next mention following this is in Numbers 13:23, where the twelve sent into the land to search the land brought back pomegranates.

Pomegranates, in relation to Christ, could only refer to two things, which are intimately and inseparably related: His present high priestly ministry after the order of Aaron, and His future ministry as the great King-Priest after the order of Melchizedek.

Christ is presently ministering in the heavenly sanctuary on behalf of those whom He has redeemed, with a view to that which lies out ahead, on the third day. Christ is presently ministering after this fashion, on the basis of His own blood on the mercy seat, on behalf of the kingdom of priests that He is about to bring forth (cf. Ephesians 5:25-32; 1 John 1:6-2:2; Revelation 5:10). And this ministry will continue for two days, for 2,000 years. It will continue for the entire duration of the search for the bride (Genesis 24:1ff).

Then, on the third day, the third 1,000-year period, Christ is going to come forth from the sanctuary and be revealed as the great King-Priest after the order of Melchizedek. And, at that time, those for whom He performed a cleansing — those who allowed Him to cleanse them (cf. John 13:8-10) — during the preceding two days (during His high priestly ministry after the order of Aaron), will reign as co-heirs with Him in the kingdom.

Thus, both ministries — present and future — are intimately and inseparably related. Christ’s present ministry in the heavenly sanctuary anticipates His future ministry after He departs the sanctuary. Apart from His present ministry, there can be no future bride to reign as co-heir with Him, for the bride is to be presented clean, “without blemish” (Ephesians 5:26-27). And His future ministry as King-Priest, in this respect, will complete His present ministry as High Priest.

3. Figs

The first use of “figs” in Scripture would really be by inference. In Genesis 3, at the time of the fall, Adam and Eve lost the covering of glory that had previously covered their bodies (cf. Genesis 1:26-28; Psalm 104:1-2); and, when they saw that they were naked, they tried to replace this covering with fig-leaf aprons (Genesis 3:7).

Something similar can be seen in the gospel accounts at the end of Christ’s earthly ministry. On His way from Bethany to Jerusalem several days before His crucifixion, He saw “a fig tree”; and coming to the fig tree He found nothing on the tree but leaves. And finding nothing but leaves, He then said, “Let no fruit grow on you ever again [lit., ‘for an age’]” (Matthew 21:18-19).

The “fig tree,” without fruit, represented fruitless Israel. Christ had sought fruit for three years, and had found none (Luke 13:6-9). There was nothing but leaves. Thus, the tree was to be “cut down,” with a view to the Church being called into existence to bring forth fruit in relation to the kingdom of the heavens, in the stead of Israel (Matthew 21:43).

And, though Israel would be restored at a future time, Israel could never again be placed in a fruit-bearing position in relation to the heavenly sphere of the kingdom (Matthew 12:31-32). The nation, through a failure to bring forth fruit in this realm, had forfeited this right forever, for the “age” in view in Matthew 21:18-19 is the Messianic Era, an age that would never be repeated.

Israel, when restored, can only bring forth fruit in relation to the earthly sphere of the kingdom, which Israel will do in the Messianic Era.

Thus, in Genesis, fig leaves only, apart from the figs themselves (fruit), depicted man’s condition following the fall. He was in a fallen state, in no position to bring forth fruit relative to the reason surrounding his creation.

Then, in the gospel accounts, Israel, though in a position to bring forth fruit surrounding the reason for the nation’s existence (as God’s firstborn son, in possession of the Passover lamb), didn’t bring forth fruit.

And Christ used a fig tree with leaves only to represent not only Israel’s condition at that time (fruitless) but to also show, through the cursing of the tree, what was about to befall Israel (relative to fruit bearing pertaining to the proffered kingdom).

But the day is coming when God will bring about a change, and man will then be very fruitful surrounding the reason for his existence — the Church from a heavenly realm, and Israel from an earthly realm. Israel was called into existence for this purpose; and the Church, likewise, was called into existence for this purpose. And man’s redemption — whether Jew or Gentile — looks ahead to this purpose being realized. It looks ahead to the third day; and events of that day will concern themselves with fruit-bearing, not with leaves.

(Note that there is a principle that has to do with individuals either being or not being fruitful during the present time and these same individuals either being or not being allowed to participate in fruit-bearing during the coming age.)

Thus, the grapes, pomegranates, and figs brought back by the twelve had to do with different facets of the reason that the nation had been called out of Egypt. They were the fruits of the land for the people to visibly see (all pointing to some aspect of Israel’s calling); and they, in turn, would represent the type of fruitfulness Israel was to exhibit in the land, within the theocracy.

The grapes, pomegranates, and figs were the only things that the twelve brought back for the people to visibly see. The remainder could be seen only through the eyes of the twelve — accepting their word, given in their report. Consequently, a true report following the search became of utmost importance.

Christians under Christ

As everything that happened in the lives of the Israelites under Moses beyond the death of the firstborn in Egypt had to do, after some fashion, with the people of Israel ultimately realizing a calling in a land set before them, so is it with Christians under Christ. Following their appropriation of the blood of the Passover Lamb — by believing on the Lord Jesus Christ — everything that happens in their lives has to do, after some fashion, with their ultimately realizing a calling in a land set before them.

Everything is the same in a type-antitype structure. As the Israelites under Moses were called from one land to realize an inheritance in another (an earthly land), so have Christians under Christ been called from one land to realize an inheritance in another (a heavenly land). And, as there were opposing inhabitants dwelling in the land to which the Israelites had been called (Gentile nations), so are there opposing inhabitants dwelling in the land to which Christians have been called (Satan and his angels). And, as there was to be a warfare prior to the Israelites realizing their calling, so is there to be warfare prior to Christians realizing their calling.

Moses singled out elders from among the people — one from each of the twelve tribes — and sent them into the land with a view to a warfare and conquest of the land. They were commissioned to find out everything they could about the land and its inhabitants; and, once they had gathered this information, they were to return and report the things they had learned to the people comprising the twelve tribes so these people would be knowledgeable concerning these things during the time of the warfare and conquest.

And Christ has done exactly the same thing in Christendom. He has called elders (pastor-teachers) and sent them into the land prior to the warfare and conquest of the land. They have been commissioned to find out everything they can about the land and its inhabitants; and, once they have gathered this information, they are to go to the Christians placed under their ministry and report the things they have learned so these Christians will be knowledgeable concerning these things during the time of the warfare and conquest.

This can be seen in the type in the camp of Israel, and it can be seen in the antitype during the early years of the Church. But, except in rare instances, it cannot be seen in Christendom today (though Christ is still calling and commissioning elders in the Church to accomplish this purpose), and matters will continue after this fashion in Christendom for the remainder of the current dispensation (though Christ will continue to call and commission elders in the Church to accomplish this purpose).

During the early years of the Church, attention was focused on an inheritance in a heavenly land to which Christians had been called. This was the central message proclaimed throughout Christendom during that time. But today attention in Christendom — all Christendom, so-called fundamental and liberal circles alike — is centered elsewhere; and the true message concerning a heavenly inheritance awaiting Christians is seldom, if ever, heard.

So what brought about the change from the way things were to the way things presently exist? Scripture reveals exactly what happened.

1. The Way Things Were

The Bible is a book dealing with redemption. But the biblical scope of redemption doesn’t stop with man passing “from death to life” (John 5:24). Rather, it goes on to also include “that they may lay hold on eternal life [literal translation: ‘that which is really life’]” (1 Timothy 6:19b). The former has to do with the gospel of the grace of God, and the latter has to do with the gospel of the glory of Christ. And Scripture as a whole concerns itself far more with the latter than with the former, for Scripture has been written to the saved, not to the unsaved (1 Corinthians 2:9-14).

Scripture begins this way (the framework set forth in the six and seven days in Genesis chapters one and two [refer to the author’s book, in this site, The Study of Scripture BOOK, chapters 2-4]), necessitating that Scripture remain this way (which it does). It is man who has turned the matter around and has not only placed the emphasis at a point where Scripture does not place it but has also either minimized or completely done away with teachings surrounding the point where Scripture does place the emphasis.

Note, for example, Paul’s dealings with the church in Ephesus. He spent three years teaching them. But what did he teach them? That is what is revealed in Acts 20:17-38 when Paul called the elders of this Church together for the last time he would be with them.

Paul, referring to that which he had previously taught them, began with “the gospel of the grace of God” (Acts 20:24). But he didn’t remain there. He then referred to his prior proclamation of “the kingdom of God” (Acts 20:25). And both of these together constituted “all the counsel of God” (Acts 20:27).

God purchased the Church (with the use of “Church” viewed in a complete sense, as in Matthew 16:18) “with His own blood,” and the elders in Ephesus were exhorted by Paul to “feed” those in the Church over which they had been placed (Acts 20:28).

(There are manuscript variances in Acts 20:28 relative to whether Theos [God], Kurios [Lord], or both words together [both Theos and Kurios] should appear in the text — i.e., God’s blood, the Lord’s blood [referring to Christ], or the blood of both the Father and His Son.

There is manuscript evidence for each of the three renderings, though most grammarians and translators, who study these things, usually see more evidence for the use of Theos [God] alone, with the translation as it appears in the KJV [also in the NKJV, NASB and NIV]. In the final analysis though it would really be immaterial which of the three manuscript variances was followed, for the Son is God manifested in the flesh.

The time that the paschal lambs were being slain throughout the camp of Israel on the 14th day of the first month of the year in 33 A.D., “in the evening [lit., ‘between the evenings,’ understood to be between 3 and 6 P.M. (Exodus 12:6)] was the time when the Paschal Lamb was slain. This was the time when God died. This was the time when God purchased the Church with His own blood.)

And the elders, called to feed Christians in the Church, which had been purchased by the very blood of God, would, of necessity, have to move beyond teachings surrounding the simple gospel of the grace of God. Contextually, in this passage, it would have to involve things surrounding “the kingdom of God.”

And, in conjunction with that, contextually, it would involve commending them to God and to His Word — that which could build them up in “the faith” so they might one day realize the inheritance to which they had been called (Acts 20:32).

Paul, in Acts 20:17ff exhibited exactly the same qualities that Peter exhibited in his second epistle. Paul had previously spent three years teaching the Christians at Ephesus, and that which he taught them centered on the Word of the Kingdom. Then, when he called the elders of this church together for his last time with them, he still called their attention to teachings surrounding the Word of the Kingdom, though these were things that he had spent three previous years teaching them. This is how important he considered this overall teaching to be.

And Peter, writing his second epistle and calling attention to this same message, stated that he was going to always keep these things before the Christians to whom he wrote, though they had previously been taught these things and were established in these truths. As long as he remained alive he was going to stir them up by calling these things to their attention (2 Peter 1:12-18; 3:1-2; cf. 2 Peter 1:1-11).

Many Christians in the Church today would look upon anyone proclaiming the message surrounding Christ’s return after this fashion as “fanatical,” or as someone who has “gone to seed on Christ’s return.” But that’s not the way Scripture presents the matter at all.

This was the central message Paul (et al.) proclaimed, and this was the way that the Holy Spirit moved him to structure his epistles (et al. also; e.g., Hebrews-Jude have been structured this same way). Accordingly, this was a message not only constantly proclaimed but well known and understood throughout Christendom during Paul’s day (Colossians 1:5-6, 23-28).

Note, for example, the book of Ephesians: As elsewhere throughout the Word of God, there are references in the epistle to the gospel of the grace of God (e.g., Ephesians 2:8-9), but almost the entire epistle concerns itself with things surrounding the gospel of the glory of Christ. The epistle concerns itself, in the main, with that which is stated in Ephesians 2:10, giving the purpose for man’s salvation (Ephesians 2:8-9).

This is what the inheritance in chapter one has to do with; this is what the mystery revealed to Paul in chapter three has to do with; and the epistle ends with details concerning the present warfare against those in the land of our inheritance and how we are to array ourselves for the battle at hand. And between these points, in other parts of the epistle, one will find the same central teaching.

And, in this respect, it’s interesting that the church in Ephesus appears first among the seven churches in Revelation 2; 3. The church in Ephesus sets forth an example of the way that the Church existed at the beginning of the dispensation (knowledgeable about the present spiritual warfare, the Christians’ future inheritance, etc.).

But then things began to happen, as seen even in the church in Ephesus, which left its “first love” (Revelation 2:4).

Then the Church appears at the end of the dispensation in a completely different setting, a condition resulting from the Church initially leaving its “first love,” seen in the seventh and last of the churches in Revelation 2; 3, the church in Laodicea — described as “wretched, miserable, poor, blind, and naked” (Revelation 3:14-21).

2. That Which Happened

So, what happened? A woman placed leaven in the three measures of meal. That’s what happened. And Christ stated that the leaven would do its damaging work, “until the whole was leavened” (Matthew 13:33).

This depicts a work by Satan very early in the dispensation. The approximate time when this was done can be known by observing that even during the first few decades of the existence of the Church things were beginning to go awry. The church in Ephesus had left its “first love” (Revelation 2:4), and false prophets (Christian teachers, elders, proclaiming a message contrary to the Word of the Kingdom — apostates) were beginning to appear in the churches (2 Peter, Jude).

This all occurred within the first forty years of the Church’s existence, and the leaven took the Church down over the next several centuries until the message surrounding the Word of the Kingdom had all but disappeared. By the fourth century A.D., during the days of Constantine the Great and Theodosius I, the Church had so completely lost its true focus that the unthinkable eventually happened — the Church merged with the State.

In the year 380 A.D., Theodosius I issued an edict that made Christianity the exclusive state religion; and by the year 395 A.D., Christianity had become recognized as the official and only religion of the Roman Empire — something that could not have occurred apart from almost three centuries of the working of the leaven from within.

The Church, called to inherit in another land (a heavenly), had settled down in the land (an earthly) from which it had been called; the Church, called to rule and reign in a future kingdom (under Christ), had merged with the powers in the present kingdom (under Satan).

A 1,000-year period of darkness then engulfed the Church, awaiting the Reformation under Martin Luther, along with succeeding events.

(For additional information on the preceding refer to the author’s book, in this site, Mysteries of the Kingdom BOOK, Chapters 5 & 6, “Parable of the Mustard Seed” and “Parable of the Leaven”).

The Reformation itself had nothing to do with a restoration of truths surrounding the gospel of the glory of Christ. The reformers were concerned centrally with the simple gospel of the grace of God. It was only in later years that men began to look beyond the simple message of salvation by grace through faith — beyond that which is set forth in Genesis 1:2-5 to that which is set forth in Genesis 1:6-2:3.

But even then there was no restoration of these truths. There was only a bringing of them to light again, with one Christian here and one Christian there understanding and receiving the truth of the matter. The leaven had centered its attack at this point, it had done its damaging work, and the only thing which remained was for the leaven to complete its work.

And this is why, when the Son of Man returns for His Church, He will not find “the faith” being proclaimed by elders in the churches of the land. The whole will have been leavened. Those in the churches will be talking about everything but the central message of Scripture. And the dispensation will end with the Church — the complete Church — in the condition depicted by the church in Laodicea.

3. The Way Things Are

We’re in the final days of a dispensation in which the leaven has been working for almost two millennia. The Church at the end of the dispensation is to be completely permeated by the leaven, and this has particular reference to the message surrounding the Word of the Kingdom. This is the message Christ will not find being proclaimed in the churches at the time of His return.

And, if a person wants to see exactly where we are in relation to that day through the working of the leaven alone, all he has to do is go into practically any church of the land and listen to the message being proclaimed from the pulpit. He will listen in vain for any mention of that which is not only the central message Scripture directs to the saved but also the central message proclaimed and understood throughout Christendom during the early years of the Church — namely that Christians have been purchased by the blood of God for a purpose, to be realized during the Messianic Era, then during the ages beyond.

Will conditions in Christendom improve? Can matters be turned around?

What does Scripture say? Scripture is not only the sole Word on the subject but the final Word as well.

Scripture states that “the whole” will be leavened; and Scripture further states that, as a result, the Son of Man is not going to find “the faith” on the earth at the time of His return (Matthew 13:33; Luke 18:8).

So don’t look for an end-time revival. It’s not coming! Scripture foretells total apostasy within the Church instead (the complete Church standing completely away from “the faith”). Thus, matters can only get worse.

But all is not lost. The promise, “To him that overcomes . . . .,” is just as true today as it was at any period in Church history. And though the leavening process is being completed in the Church as a whole, the call remains open to individuals within the Church (Revelation 3:20, 21); and it will continue to remain open until the end of the dispensation.

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Chapter 6

The Elders’ Report

And they returned from spying out the land after forty days.

Now they departed and came back to Moses and Aaron and all the congregation of the children of Israel in the Wilderness of Paran, at Kadesh; they brought back word to them and to all the congregation, and showed them the fruit of the land.

Then they told him, and said: “We went to the land where you sent us. It truly flows with milk and honey, and this is its fruit.

Nevertheless the people who dwell in the land are strong; the cities are fortified and very large; moreover we saw the descendants of Anak there.

The Amalekites dwell in the land of the South; the Hittites, the Jebusites, and the Amorites dwell in the mountains; and the Canaanites dwell by the sea and along the banks of the Jordan.”

Then Caleb quieted the people before Moses, and said, “Let us go up at once and take possession, for we are well able to overcome it.”

But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we.”

And they gave the children of Israel a bad report of the land that they had spied out, saying, “The land through which we have gone as spies is a land that devours its inhabitants, and all the people whom we saw in it are men of great stature.

There we saw the giants (the descendants of Anak came from the giants); and we were like grasshoppers in our own sight, and so we were in their sight.” (Numbers 13:25-33).

The account of the twelve leaders (ruling elders) from the twelve tribes of Israel being sent into the land of Canaan — the route that they took, their journey throughout the land, the time they spent in the land, their return, their report, the attitude of the people upon hearing their report, and the end result — is filled with spiritual significance. Everything is recorded exactly as God desired to have it recorded in order to, at a later point in time, teach His people deep spiritual truths from His Word.

Once the Israelites had arrived at Kadesh-Barnea, God, in His sovereign control of all things, brought matters to pass after such a fashion that He could, at a later point in time, have these events to draw upon in order to teach His people deep spiritual truths concerning their calling. And these truths involve two different lands to which His people had/have been called (an earthly land for Israel, and a heavenly land for Christians), the inhabitants in the land (Gentile nations in the earthly land, and Satan and his angels in the heavenly land), how the inhabitants can be overcome (through divine power in both instances), and that which lies beyond the conquest (an inheritance in an earthly or heavenly land, within a theocracy).

Then there are positive and negative aspects surrounding the matter. Both victory (seen in the report by Caleb and Joshua) and failure (seen in the report by the other ten) occurred in the type, and thus will it be in the antitype (1 Corinthians 9:24-10:11).

The inheritance to which one has been called must be won through conquest, through overcoming the enemy.

For Israel, this involved a conquest of Gentile nations in an earthly land (cf. Numbers 13:30; Deuteronomy 7:1-6);

For Christians, this involves overcoming Satan and his angels in a heavenly land (cf. Ephesians 6:11ff; Revelation 2:7, 11, 17, 26; 3:5, 12, 21). And as the Israelites both overcome the enemy and were overcome by the enemy in the type, so will it be in the antitype.

These things form the heart of all teachings surrounding the Word of the Kingdom. If a person understands matters correctly at this point in Scripture, he will possess a basic, unchangeable foundation to build upon as he progresses through the remainder of Scripture. On the other hand, if these basics are not understood at this point in Scripture, then the inverse of that will, instead, be true.

In the preceding respect, a proper understanding of this section in Numbers becomes crucial. Understand this section, and other related passages throughout Scripture will naturally fall into place. Misunderstand this section though, and the opposite will be true. Other related passages throughout Scripture will never fall into place, and the person will find himself continually lost in a sea of misunderstanding and misinterpretation.

Under Moses

The beginning point for Israel occurred prior to the Exodus, in Egypt. The beginning point was the death of the firstborn, recorded in Exodus 12. The firstborn first had to die. Only then could progression toward the land be undertaken.

In Egypt God had dealt with the Israelites solely on the basis of a substitutionary sacrifice. Blood from slain paschal lambs (“a lamb for a house”) was applied to the doorposts and lintel of all the houses throughout the camp of Israel. This was done to show that the firstborn had died in each and every Israeli home — a vicarious death, which God recognized.

Beyond this point though, God dealt with the Israelites on a completely different plain. He dealt with them as a redeemed people, a nation that had been redeemed for a purpose. And that purpose was to be realized in the land set before them.

Beyond the death of the firstborn, God never dealt with the Israelites again relative to that which had occurred in Egypt. This death formed the basis for all of God’s future dealings with His people; but once accomplished (once the firstborn had died), it was over and done with.

In actuality, God couldn’t deal with the Israelites relative to the death of the firstborn again.

The firstborn had died and God was satisfied. God couldn’t undo the death of the firstborn, redo His own satisfaction, and deal with the Israelites on this basis again.

Following the death of the firstborn, God could only deal with the Israelites relative to that which lay out ahead.

It mattered not whether it was the march toward the Red Sea, the Red Sea passage, the overthrow of the Egyptians in the Sea, the battle with Amalek, events at Sinai, or any other event that lay between the death of the firstborn and the Israelites’ arrival at Kadesh-Barnea.

Everything that happened in the camp of Israel following the death of the firstborn was with a view to the same central purpose. It was with a view to the Israelites ultimately entering into the land of Canaan, overthrowing the enemy, and realizing their calling as God’s firstborn son, within a theocracy.

Thus, this is what was climactically in view when Moses sent twelve leaders (ruling elders) from the twelve tribes into the land at Kadesh-Barnea. They were men sent into the land to gather information in advance of the anticipated conquest. They were to go into the land ahead of the others and find out everything they could about the land and its inhabitants. They were to spy out the land from one end to the other, obtain fruit from the land, and then return to the camp of Israel with the fruit and a report concerning their findings.

This was done so the people of Israel could know various things about the land and the enemy dwelling therein. They would then be able to fight the impending battle (against a heretofore unknown enemy in an unknown land) from this standpoint of knowledge rather than from a standpoint of little or no knowledge. The people of Israel, following the report of the twelve, were to march into the land under Moses — possessing information pertaining to the land and the enemy — conquer the inhabitants through divine power, and subsequently dwell in that land within a theocracy.

1. Gathering Information, a Report

The twelve followed Moses’ commission to the letter. Following the exact route Moses had prescribed, they ascended “the mountain” (an expression used referring to the whole of the land in order to guard the type, though some of it was coastal or low-lying land). They then traversed the land from one end to the other over a forty-day period, learning everything they could about the land and its inhabitants (Numbers 13:17-24).

At the end of forty days they returned to the camp of Israel with fruit from the land and with their report. And at this time they went “to Moses, and to Aaron, and to all the congregation of the children of Israel” with their report and “showed them the fruit of the land” (Numbers 13:25-29).

The twelve stated that it was a land flowing “with milk and honey” (an expression referring to a rich, fertile land that would provide an abundance of everything that the Israelites needed), and they had fruit from the land to show the people. Then they told the people about the strength of the inhabitants of the land, the fortified cities in which they dwelled (“the cities are fortified and very large” [Deuteronomy 1:28; cf. Deuteronomy 9:1]), and where the different nations dwelled in the land.

Then, beyond this overall, initial report, two different reports (actually, two different analyses of that which had previously been stated) were given to the people. The first was given by Caleb, with Joshua ascribing to that which Caleb stated (cf. Numbers 13:30; 14:6, 24, 30); and the remaining ten then gave their analysis (Numbers 13:31-33).

2. A Good Report, an Evil Report

The report concerning the strength of the inhabitants of the land who dwelled in great fortified (KJV: “walled”) cities evidently caused a stir among the people of Israel. Caleb, before commenting on the report that had just been given, is said to have first “quieted the people.” Then he encouraged them with one simple statement:

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

Caleb looked beyond any strength possessed by the enemy to the strength possessed by the Lord, who would go before the Israelites in battle. The battle was not so much the Israelites’ battle as it was the Lord’s (cf. Leviticus 26:3-8; Deuteronomy 1:28-30; 7:16, 22-24; 28:1-9; 1 Samuel 17:45-47).

In their own strength, they were powerless to defeat the enemy. But, within the promised Lord’s strength, no enemy could stand in their way. And this is exactly what Caleb had in mind when he encouraged the people of Israel after this fashion (cf. Deuteronomy 1:38).

Caleb rendered a true analysis of the situation, and, though Joshua is not named in this passage, he looked upon the matter the same way Caleb presented it (Numbers 14:6-10, 34, 37-38).

However, the other ten leaders who had spied out the land for forty days with Caleb and Joshua rendered a completely different analysis, discouraging the people (cf. Deuteronomy 1:28). Immediately following Caleb’s statement, they spoke up and said:

We are not able to go up against the people, for they are stronger than we. (Numbers 14:31)

Then they went on to talk about the size of the inhabitants of the land. All the individuals that they had seen throughout the land were “men of great stature.”

The Hebrew word translated “stature” refers to size, with “great” being implied. The thought is that all the men that they had seen in the land were large and/or tall individuals (Numbers 14:32; Deuteronomy 1:28 [cf. 1 Chronicles 11:23 where the same word is used referring to an Egyptian who was five cubits — 7 to 8 feet — tall]).

The ten then singled out the gigantic sons of Anak that they had seen. The sons of Anak were of such a stature that the twelve Israelites appeared as “grasshoppers [or ‘locust’]” in both their own sight and in the sight of the sons of Anak (which implies that the sons of Anak saw the Israelites and probably left them alone, considering them to be of no threat because of the way they viewed them — as “grasshoppers [or ‘locust’]” in comparison to themselves).

The sons of Anak are referred to as “giants” in the KJV but called Nephilim in the Hebrew text, meaning “fallen ones.” The word Nephilim occurs only here and in Genesis 6:4. The earlier reference is to the name given the offspring resulting from the cohabitation of “the sons of God” (angels in the kingdom of Satan) with “the daughters of men” (female descendants of Adam and his progeny), and the latter reference can only be the same.

The first time this occurred, God put a stop to it by the waters of a worldwide flood, destroying “all in whose nostrils was the breath of life,” save Noah and seven others (Genesis 7:11-22).

The second time this occurred, God chose to use His people as the instrument of destruction. God had instructed the Israelites to go into the land and “utterly destroy” all the Gentile nations. Through divine power, through God going before His people and delivering the enemy into His people’s hands, those comprising the nations dwelling in the land would either be slain or driven out (cf. Deuteronomy 6:18-19; 7:1-2, 22-24; 8:18-20; 9:1-3).

(The first time this cohabitation of the sons of God with the daughters of men occurred, there appeared to be a concerted effort on the part of Satan to corrupt the entire human race, preventing the Seed of the woman from being born [cf. Genesis 3:15; 6:1-4].

The second time this occurred, there appeared to be a concerted effort on the part of Satan to prevent the Israelites from entering into and dwelling in the land as God’s firstborn son. The Nephilim were there ahead of the Israelites and formed Satan’s main earthly strength [strength among the Gentile nations under his control] in his efforts to thwart God’s plans and purposes concerning His people, the children of Israel, His firstborn son.)

Thus, Numbers 13 ends with two conflicting analyses of a previously given report. All twelve had seen the same thing and knew the same thing about the land and its inhabitants. But two of them looked upon the matter one way, and the remaining ten looked upon the matter after an entirely different fashion. Two viewed matters from a divine, spiritual perspective; and the remaining ten viewed matters from a humanistic, natural perspective.

Under Christ

The Israelites under Moses form the type, and Christians under Christ form the antitype. And the beginning point is the same in either instance. It must be, for the antitype must follow the type in exact detail.

That which occurred in Exodus 12 foreshadowed that which occurred on Calvary 1,500 years later. The Passover Lamb was slain in both instances, blood was shed in both instances, there was a vicarious death in both instances, and God was satisfied in both instances.

Then, as in Exodus chapter twelve, the blood must be applied. And, as in the case of the Israelites in relation to the death of the firstborn and the application of the blood in Exodus chapter twelve, God can’t undo man’s eternal salvation or redo His own satisfaction and deal with Christians again on the basis of His Son’s finished work at Calvary.

As in the words of Christ Himself, “It is [It has been] finished” (John 19:30). Man can’t add to, take from, or change anything as it pertains to the finished work of Christ at Calvary. All he can do is simply receive that which has already been done on his behalf. All he can do is simply “Believe on the Lord Jesus Christ” (Acts 16:30-31).

(The words, “It has been finished,” in John 19:30 are the translation of one word in the Greek text — tetelestai, a perfect tense usage of teleo, which means “to bring something to an end.” The reference is to Christ’s work, brought to an end, finished. And the perfect tense points to this work having been finished in past time and existing in that finished state during present time.

A perfect tense is also used relative to one’s eternal salvation in Ephesians 2:8 — “you have been saved.” Christians possess a salvation in which all of the work that God required to procure that salvation occurred in past time [divine work entirely], with everything existing during present time in a finished state.

Thus, to undo man’s eternal salvation, that which is seen in the preceding would have to be undone. But all of that is really neither here nor there, for God never again deals with saved man on this basis again anyway, for He is satisfied.)

And, as in the type, this is not an end in itself, as is often implied in Christian circles today. Rather, this is the beginning point. This is where the journey begins; and, as also in the type, the journey always leads toward one goal. It always leads toward the land to which Christians have been called — a heavenly land, typified by the earthly land to which Israel was called.

Everything that happens in an individual’s life, beyond his passing “from death to life” (John 5:24), is with a view to this goal being realized. This was the case in the type, and it must be the case in the antitype.

And as there were individuals inhabiting the land with far superior strength to that of the Israelites in the type, so must it be in the antitype. The Israelites were no match for the men of “great stature” or “the giants [the Nephilim]” dwelling in the land to which they had been called. And, in like manner, Christians are no match for Satan and his angels dwelling in the land to which they have been called.

In both instances — whether the Israelites under Moses (past) or Christians under Christ (present) — the words of Caleb and Joshua would apply:

and they spoke to all the congregation of the children of Israel, saying: “The land we passed through to spy out is an exceedingly good land.

“If the LORD delights in us, then He will bring us into this land and give it to us, ‘a land that flows with milk and honey.’

Only do not rebel against the LORD, nor fear the people of the land, for they are our bread; their protection has departed from them, and the LORD is with us. Do not fear them.” (Numbers 14:7-9)

The battle though was/is the Lord’s; and with His strength — delivering the enemy over into the hands of His people — the strength of those inhabiting the land, as opposed to the strength of those called to inhabit the land, was/is of no consequence.

But, though the preceding was/is the case, the people of God must be knowledgeable about the land, the enemy inhabiting the land, and the ways of the Lord. This was the reason for the elders from among the twelve tribes being sent into the land under Moses, and this is the reason for elders (pastor-teachers) from among the people being sent into the land under Christ.

Christians, if they are to overcome the enemy and realize the goal of their calling, must know certain things surrounding that to which they have been called. They must know things about the land, the enemy dwelling therein, and the ways of the Lord.

And as elders were called and commissioned for this particular task under Moses, so have they been called and commissioned for this same particular task under Christ. Under Moses, it had to do with the goal of the peoples’ calling; and under Christ, it is the same. There can be no difference, for the type has been set, and no change can ever occur.

That which happened in the type will — it must — happen in the antitype. As there were leaders among the Israelites who had been into and traversed the land, gathered information, and brought back a true report to the people, so will it be in the antitype; and, as there were leaders among the Israelites who had been into and traversed the land, gathered information, and brought back a false report to the people, so will it also be in the antitype.

But one has to go back to the first few decades of the Church’s existence, during the first century of the dispensation, to see this to any degree in the Church. Because of the working of the leaven over almost two millennia of time, the whole matter is almost nonexistent today (refer to Chapter 5 of this book, “The Elders’ Search”).

That would be to say, a true type-antitype picture can really be seen only in the first-century Church, when the elders in the churches studied and taught these things, either through rendering a true report (as Caleb and Joshua) or through rendering a false report (as the remaining ten).

Beyond this point — once the leaven began to do its damaging work (which centered on the Word of the Kingdom) and elders in the churches correspondingly began to depart from their calling (a calling to ascend the mountain, learn all they could about the land and its inhabitants, and then proclaim these things to the people placed under their care) — the true type-antitype picture seen in the first-century Church began to fade. And the day eventually came when, for all practical purposes, it could no longer even be seen in the churches.

In this respect, the matter, of necessity, must be viewed from two different perspectives:

1. First-century Christianity.

2. Christianity today.

Only by so doing can one understand why Christendom, particularly in relation to things surrounding the Word of the Kingdom, has deteriorated from the state that it once occupied to the state that it presently occupies.

1. First-Century Christianity

Elders during the first few decades of the Church’s existence followed the instructions set forth in the type in Numbers 13. They went up on the mountain, traversed the land from one end to the other, found out everything they could about the people and the land, and then brought back a report to those Christians placed under their care. That is to say, they went to the Word (recognizing that all things in the Word, after some fashion, move out toward that coming seventh day), traversed the Word from one end to the other, found out everything they could about the land to which Christians have been called and the inhabitants dwelling therein, and then taught these things to the Christians placed under their care.

However, in those days, as in the type, there were two different reports. There was a good report, and there was an evil report.

The former can be seen from the evident structure of the New Testament epistles and the direction toward which all things in these epistles move (along with verses in these epistles that state, in so many words, that the message surrounding the Word of the Kingdom was proclaimed throughout Christendom in those days [e.g., Colossians 1:5-6, 23]).

And the latter can be seen from the warnings against false teachers (who were then present in the churches), recorded in several of the epistles, particularly in 2 Peter and Jude.

a. A Good Report

The structure of the New Testament epistles is the same as that upon which the whole of Scripture rests, set forth at the very beginning (Genesis 1:1-2:3). And this is really the only natural structure for any of the epistles to follow, for the epistles simply build upon and provide additional details for that which is set forth at the beginning.

(The preceding is not to say that every epistle covers the broad scope of the complete structure set forth at the beginning of Scripture, though some do. Rather, each epistle has its own peculiar emphasis and centers its teachings on particular points of the complete structure.)

The epistles, in actuality, cover material previously seen in the types, beginning in Genesis. They, in this respect, form a commentary on the types; and the types, in turn, form a commentary on the epistles.

Thus, if a person wants to fully grasp and understand what’s in the epistles, he must go back to the types (and other related portions of Scripture); and, to turn that around, if a person wants to fully grasp and understand what’s in the types, he must go forward to the epistles (and other related portions of Scripture).

Any correct study of Scripture is interrelated after this fashion — “comparing spiritual things with spiritual” — as one allows the Author of Scripture, the Holy Spirit, to lead the individual “into all truth” (John 16:12-15; 1 Corinthians 2:9-13).

Then note how a number of the basic overall types are structured (cf. Genesis 1:1-2:3; Genesis 3-11; Genesis 21-25; Genesis 37-45; Exodus 12-Joshua 24). Each overall type, with its own particular emphasis, is structured exactly the same as the others. And all of the types, within their individual, corresponding structure, move toward that coming seventh day — the Messianic Era — the direction toward which all Scripture moves.

To say that the New Testament epistles are structured after any other fashion, or that the content of these epistles moves toward any other goal, is completely outside the realm of sound biblical interpretation.

Reading and studying the epistles in the light of the Old Testament types and in the light of their New Testament context leaves no room to question their structure and content (e.g., note Hebrews 3; 4 in the light of the subject under discussion in Numbers 13; 14).

And whether Christians today understand these things or fail to understand these things is of no moment whatsoever insofar as their validity is concerned. Various facets of this overall message, drawn from the types, are what those in the early Church who authored these epistles (as “moved [borne along] by the Holy Spirit” [2 Peter 1:21]) wrote about, this is the only way elders in the early Church could have understood these epistles. Consequently, these could only be things that the elders in the early Church taught and which Christians in the early Church understood.

Thus, viewing the epistles in the light of the type in Numbers 13, it’s easy to see and understand that elders in the early Church spent time on the mountain (spent time in the Word studying things surrounding the kingdom, both present and future). But proclaiming a correct, true report to the people after spending time studying the Word after this fashion would correspond only to the report given by Caleb (and ascribed to by Joshua):

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

This is one side of the matter, with there being another also. There were also those who proclaimed an incorrect, false report to the people after spending time studying the Word after this same fashion.

b. An Evil Report

Viewing the type, the remaining ten elders sent into the land under Moses took a position exactly opposite to the one taken by Caleb and Joshua, saying,

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

And this false report given by the ten must be reflected in the epistles as well.

Then note something often overlooked. These ten knew just as much about the land and its inhabitants as Caleb and Joshua knew. All twelve had been there for forty days and had seen these things; and all twelve — the ten, along with Caleb and Joshua — had previously given a report concerning the land and its inhabitants.

The difference lay, not in their knowledge of these things, but in their outlook concerning the ability of the Israelites to go into the land and, under God, conquer the inhabitants and take the land.

The ten brought up a false report at this point. They apostatized — they stood away from the Israelites’ calling (the literal meaning of the word, “apostasy” [Greek: apostasia (apo, “from”; stasis, “to stand,” i.e., “to stand away from”)]) — and sought to tell the people that they couldn’t do what God had called them to do.

And the same type of false teachers could be found in the early Church (individuals who were knowledgeable concerning the Word of the Kingdom, but had apostatized. They had stood away from “the faith”).

This is the “why” of the warnings in the epistles of 2 Peter and Jude (epistles dealing mainly with warnings against false teachers), along with corresponding warnings in other epistles (e.g., Philippians 3:17-19; Colossians 2:18; 1 Timothy 4:1-3; 2 Timothy 3:1-7; 4:3-5). The warnings in these epistles pertain, not to unsaved individuals, but to teachers in Christendom (saved individuals) who understood things about the Word of the Kingdom and had apostatized. They had stood away from the truths inherent therein and were dispensing false information to the people.

(Note, for example, the “knowledge” possessed by these false teachers and the fact that through this knowledge they had, at one time, “escaped the pollutions of the world” [2 Peter 2:20]. The word “knowledge” in this passage is epignosis in the Greek text, meaning “a mature knowledge [particularly concerning things surrounding one’s calling].”

An unsaved person cannot possibly come into this type of knowledge of spiritual things; nor, beyond that, can he possibly escape “the pollutions of the world,” for that is done through epignosis [cf. 1 Corinthians 2:14].)

Then, the false information proclaimed by these false teachers had to do, not with the message surrounding salvation by grace through faith (that’s not even in view), but with the message surrounding the Word of the Kingdom. Such is evident from both the text and context of the different places where references to false teachers appear.

2. Christianity Today

Today though, matters surrounding either a true report or a false report are completely different. The leaven has done its damaging work to the point that elders in the churches of the land know little to nothing about the Word of the Kingdom.

They haven’t been up on the mountain and traversed the land. They, thus, don’t know enough about the matter to give either a true report or a false report. And, accordingly, a true antitypical picture of the type set forth in Numbers 13 cannot presently be seen in Christendom (except possibly in rare instances).

Elders in the churches today fail to see the epistles in their correct perspective (dealing mainly with the Word of the Kingdom); and they, correspondingly, fail to see the types in their correct perspective either. Thus, not understanding these things, they cannot relate the epistles to the types (or, vice versa) and properly teach both in the light of one another.

The central message usually seen in the epistles by those who haven’t been up on the mountain and traversed the land is salvation by grace through faith; the thought set forth by the same group of individuals surrounding false teachers in 2 Peter and Jude (and other places) invariably centers on unsaved teachers with a false message pertaining to salvation by grace through faith; and the thought set forth by these same individuals concerning earnestly contending “for the faith” in Jude 1:3 centers on defending the cardinal doctrines of the Christian faith (which, when listed, never even mention the Word of the Kingdom — the only thing actually in view in Jude 1:3 [though not in the sense of “defending” in the presence of others but in the sense of “earnestly striving” in the spiritual warfare]).

And that’s where Christendom is today in relation to the Word of the Kingdom. The Church has been permeated through and through with the leaven; and the foundations, accordingly, have been and continue to be eroded.

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Chapter 7

The People’s Response

So all the congregation lifted up their voices and cried, and the people wept that night.

And all the children of Israel complained against Moses and Aaron, and the whole congregation said to them, “If only we had died in the land of Egypt! Or if only we had died in this wilderness!

Why has the LORD brought us to this land to fall by the sword, that our wives and children should become victims? Would it not be better for us to return to Egypt?”

So they said to one another, “Let us select a leader and return to Egypt.”

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.

But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes;

and they spoke to all the congregation of the children of Israel, saying: “The land we passed through to spy out is an exceedingly good land.

If the LORD delights in us, then He will bring us into this land and give it to us, ‘a land that flows with milk and honey.’

Only do not rebel against the LORD, nor fear the people of the land, for they are our bread; their protection has departed from them, and the LORD is with us. Do not fear them.”

And all the congregation said to stone them with stones . . . . (Numbers 14:1-10a).

The twelve elders who had spent forty days traversing the land, returned to the camp of Israel, presented fruit from the land, and gave their report (Numbers 13:24-29). The land through which they had traveled was a land flowing “with milk and honey.” But there was another side to the matter. The inhabitants of the land were strong, they dwelled in walled cities, and among these inhabitants they had seen the gigantic sons of Anak (the Nephilim).

This report concerning the strength of the land’s inhabitants, dwelling in walled cities, evidently caused a stir among the people, for Caleb had to silence them. Then he gave a positive analysis of the report (with Joshua ascribing to Caleb’s analysis). But the remaining ten immediately followed with a negative analysis (Numbers 13:30-33).

Caleb, after calming 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 ten followed, saying,

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

The ten then went on to elaborate concerning the “great stature” of all the inhabitants throughout the land, who dwelled in cities that were “walled” and “very great.” And they then singled out the sons of Anak (the Nephilim, emanating from the cohabitation of “the sons of God” [angels in Satan’s kingdom] with “the daughters of men” [female descendants of Adam and his progeny]). The twelve appeared in the sight of the Nephilim and in their own sight as “grasshoppers [or ‘locust’]” in comparison (Numbers 13:32-33; cf. Numbers 13:28).

(The name, Nephilim, a transliterated Hebrew word, in and of itself, does not identify these people. The name, appearing in a plural form, is derived from the Hebrew word nephal, which means “to fall.” Thus, “fallen ones” would be the literal translation or understanding of Nephilim.

The identity of the Nephilim, the “fallen ones,” though, as previously seen, can be ascertained by going back to the only other usage of this word in Scripture — in Genesis 6:4 — which clearly shows that the Nephilim were the offspring of a cohabitation of angels in the kingdom of Satan with female offspring from the lineage of Adam. The Nephilim were gigantic in stature, which accounts for the English translation, “giants” [also the Septuagint, Greek translation of the Old Testament, uses the Greek word for “giants” (gigantes) in both Genesis 6:4 and Numbers 13:33]. Both Nephilim and Gigantes would be descriptions of these individuals rather than identifying names. They were both fallen ones and gigantic in stature.

Note that Og, king of Bashan, one of these individuals in the land during Moses’s day, had a bedstead about six or seven feet wide and fourteen or fifteen feet long [Deuteronomy 3:11]. Goliath, in later Jewish history, about ten feet tall and of superhuman strength [1 Samuel 17:4ff], was evidently part of the Nephilim still in existence [previous sizes are taken from cubits, which are not always the same, though close].

Also, the presence of the Nephilim very early in human history [evidently very early during Adam’s day (Genesis 6:1-2), centuries, probably well over a millennium, before God sent a Flood to wipe them out] could possibly address certain secular, historic issues — e.g., the existence of Greek mythology [which could actually have its basis in a corrupted form of fact rather than a base drawn entirely from fiction (a presence of the Nephilim, with the Greeks viewing them as gods)], a possible answer concerning how the gigantic stones to build the pyramids in Egypt were moved and set in place [well over one hundred pyramids, with some base stones weighing as much as ten tons], or answers concerning mysteries about places such as Stonehenge in England.)

The ten spies with the “evil report of the land,” on the basis of that which they had seen in the land, concluded that the Israelites were no match for these Gentile nations. The Israelites could only suffer defeat at the hands of a far-stronger people if they proceeded on into the land and sought to engage these nations in battle.

The picture of that which the Israelites faced can possibly be seen to a fuller extent by noting that which is stated in Deuteronomy 1:28 (cf. Deuteronomy 9:1). In this verse, the cities in which the “greater and taller” inhabitants of the land dwelled were said to be “great and walled up to heaven [lit., ‘to the heavens’].”

The thought is evident and cannot be missed. Satan and his angels ruled from the heavens over the earth (a rule remaining unchanged down to the present time); and they ruled the earth through the Gentile nations, with the nations inhabiting the land of Canaan being particularly singled out in the text. This was accomplished by fallen angels in Satan’s kingdom in the heavens possessing counterparts, through whom they ruled, among the Gentile nations on earth.

For example, Daniel chapter ten refers to a “prince of the kingdom of Persia,” “kings of Persia,” and a “prince of Greece” residing in the heavenly realm (Daniel 10:13, 20). These were (and would remain today) rulers in the kingdom of Satan (in the heavens) who possessed counterparts, through whom they ruled, within two Gentile nations (on the earth). The heavenly rulers associated with the kingdom of Persia are mentioned in a present sense (for the Persians [along with the Medes] were the people then ruling the world from Babylon); and the ruler associated with the Grecian kingdom is mentioned in a futuristic sense, for Greece was the nation that would next control world affairs from Babylon.

(Gentile world power emanating from Babylon, during the Times of the Gentiles, is the main focus of Daniel’s prophecy. This is why the book presents a behind-the-scenes picture of Gentile world power centered in Babylon during Daniel’s day and beyond.)

Then Israel is presented in this same chapter in Daniel as being separate from all the Gentile nations in this respect. Though Israel has a ruling prince in a heavenly realm, this prince does not rule within Satan’s kingdom. Rather, this prince, identified as “Michael,” resides in a heavenly realm far beyond the realm occupied by Satan and his angels (Daniel 10:21). Michael resides in the same realm where God Himself resides (cf. Isaiah 14:13-14; Ephesians 1:20-21; 3:10; 6:12).

(See the author’s book, in this site, The Most High Ruleth BOOK, for an overall treatment of the earth’s government in this respect.)

Thus, there is the picture. The land of Canaan was filled with gigantic individuals, the Nephilim. And they dwelled in cities that were described as being walled up into the very presence of Satan and his angels — into the very presence of those ruling through these nations from the heavens.

The cities having walls of this nature would, of course, not be true in the sense of literal brick and mortar walls built by man. Such walls could only extend so far; but beyond that, in a spiritual sense, the statement in Deuteronomy 1:28 would be very true. The walls enclosing all the cities in the land would reach into the very presence of spirit beings ruling from the heavens.

And there was no possible way that the Israelites, in a naturalistic sense, could penetrate these walls. And, even if they could, there would be no possible way, in a naturalistic sense, that they could overcome the enemy dwelling behind the walls (cf. Joshua 6:2-21).

Thus, the warfare, in its entirety, would have to be carried out exactly as the Lord described:

The LORD your God, who goes before you, He will fight for you, according to all He did for you in Egypt before your eyes. (Deuteronomy 1:30)

And, beyond that, the warfare against Gentile nations dwelling in an earthly land (which the Israelites faced) is not as far removed as some may envision from the warfare against Satan and his angels dwelling in a heavenly land (which Christians face). The same supernatural powers residing in the heavens are seen at work in both instances, and the same supernatural Power from a higher realm is necessary to overcome the enemy in both instances. The Lord had to go before the Israelites in history, and He has to go before Christians during the present time. Otherwise, the battle would/will be lost before ever engaging the enemy in combat (cf. Numbers 14:42-45; Ephesians 6:11-18).

Under Moses

Caleb rendered a true analysis of the situation simply because he believed God would do exactly what He had promised. The ten, on the other hand, rendered a false analysis of the situation because they didn’t believe God would do exactly what He had promised. And this was not just the heart of the matter. Rather, this was the whole of the matter.

But the nation, rather than exercising belief (as Caleb and Joshua), instead exercised unbelief (as the ten).

Note Deuteronomy 1:32:

Yet, for all that, you did not believe the LORD your God.

The “thing” that the Israelites didn’t believe is given in the preceding two verses. They didn’t believe the Lord’s promise that He would go before them and fight for them — allowing them to realize an inheritance in the land as God’s firstborn son — in complete keeping with all that He had previously done for them both in Egypt and in the wilderness (e.g., events surrounding the death of the firstborn in Egypt, the Red Sea passage, the destruction of Pharaoh and his armed forces in the Sea, the provision of manna and water in the wilderness, and the subsequent victory over Amalek).

The text refers specifically to the Lord going before them to prepare and show them the way, “in fire by night . . . and in a cloud by day” (Deuteronomy 1:33). And this is exactly what He promised to continue doing when they entered the land. He, as in the past, would go before them, prepare the way, show them the way in which they were to go, and fight the enemy for them. This is what Caleb and Joshua believed, and this is what the nation refused to believe.

Everything that had happened to the Israelites up to this point was with a view to that which lay ahead — entering into the land, overthrowing the enemy, and realizing an inheritance as God’s firstborn son within a theocracy in the land. This was the goal of their calling — the goal that God had in mind when He called Abraham out of Ur of the Chaldees over 430 years earlier (Genesis 15:2-21; Exodus 12:40-41; cf. Romans 11:29).

Everything that the Lord had previously done for the Israelites was with a view to bringing them to this one place, with all the circumstances and ramifications involved. And now they refused to believe that the Lord would carry matters through to the end.

1. Unbelief of the People

The people saw the fruit of the land and heard the report by the twelve. Then they heard Caleb render a positive analysis of the situation (with Joshua ascribing to Caleb’s analysis), and this was followed by the remaining ten rendering a negative analysis.

And the people of Israel, rather than believing Caleb, believed the ten. They rebelled against the Lord, and they climaxed this rebellion with thoughts of appointing another leader (other than Moses) and returning to Egypt (Numbers 14:2, 4, 9; Deuteronomy 1:26-27). And the manifestation of unbelief at this climactic point, pertaining to that which was in view, was looked upon by God in the sense of reaching an apex in the matter.

The Israelites had exercised unbelief on different occasions prior to this time (e.g., Exodus 14:12; 16:2-3; 17:1-3; 32:1ff); but God’s manifested fury and judgment because of the Israelites’ unbelief at Kadesh-Barnea was of a nature not previously seen, though a similar manifested fury (but not a similar accompanying judgment) had been seen at Mt. Sinai (Exodus 32:1-14; cf. Deuteronomy 9:9-29).

(Moses’ intercession on behalf of the people at Mt. Sinai stayed God’s hand, and God continued His dealings with the Israelites relative to entrance into the land set before them [Exodus. 33:1ff].)

At Kadesh-Barnea, following the Israelites’ unbelief surrounding things having to do with their entering the land, the Lord said that He would smite the people with pestilence and disinherit them (Numbers 14:12). And God’s hand was once again stayed in the matter, as at Mt. Sinai, only because of Moses’ intercession on behalf of the people (Numbers 14:13-20).

But judgment of a severe nature still fell. The ten who presented “the evil report” died “by the plague before the Lord” (Numbers 14:37), and a terminal judgment was pronounced upon those whom the Lord deemed accountable in the remainder of the unbelieving nation, all those who were twenty years old and above. They were destined to wander in the wilderness, outside the land to which they had been called, for the next thirty-eight and one-half years (completing a full forty years in the wilderness [Deuteronomy 2:7, 14]), until every one of them had died. They, because of their unbelief, were to be overthrown in the wilderness, short of the goal of their calling (Deuteronomy 2:22-34).

2. Belief of Caleb and Joshua

Caleb and Joshua alone, of the entire accountable generation singled out in Numbers chapters thirteen and fourteen, escaped God’s judgment and were promised that they would ultimately be allowed to enter the land and realize an inheritance therein. And this was because they possessed “another spirit” (Numbers 14:24, 30). They believed God and looked at the matter accordingly.

And, again, viewing the apex of a manifestation of either belief or unbelief at this point, note what Moses, Aaron, Caleb, and Joshua did after seeing the people believe the false report given by the ten:

Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel.

But Joshua the son of Nun and Caleb the son of Jephunneh, who were among those who had spied out the land, tore their clothes. (Numbers 14:5-6)

Caleb, along with Joshua, again sought to exhort the people concerning entering the land, seeking to turn them from unbelief to belief. They stated that the land was “an exceedingly good land,” a land flowing “with milk and honey.” And the people of Israel were not to fear the people in the land, for they were “bread [in the sense of ‘waiting to be consumed in battle’]” for the Israelites, their protection had “departed from them,” and the Lord would be “with” the Israelites in the battle (Numbers 14:7-9).

But the people wouldn’t listen and sought to stone them. And it was at this point that their unbelief reached a terminal point in God’s eyes. They had tempted God “ten times” (a number showing completeness [Numbers 14:22]); and their iniquity, in this respect, had become “complete” (cf. Genesis 15:16). The Lord then stepped in and spoke of pestilence and disinheritance; and, following Moses’ intercession on behalf of the people, which stayed God’s hand, He rendered His decree concerning the destiny of the people (Numbers 14:10ff).

It was a climactic point in God’s dealings with His people. Belief in what God had said relative to entrance into the land was rewarded (the promise of realizing one’s calling), but unbelief resulted in exactly the opposite (the promise of being overthrown short of the goal).

Under Christ

And for Christians under Christ in the antitype, matters are exactly the same. Belief or unbelief is not just the heart of the matter. Rather, this is the whole of the matter. And the apex, the climactic point, in God’s dealings with His people in relation to belief or unbelief has to do with that to which Christians have been called — to ultimately realize an inheritance in a heavenly land.

But without faith [belief] 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)

Hebrews 11 — the chapter dealing with faith “to the saving of the soul” (Hebrews 10:35-39), with an inheritance in a heavenly land in view (Hebrews 3:1; 11:13-16) — has been placed at this point in the book for a reason. The whole book, centering around five major warnings, sets two things before believers:

1) The promise of reward or compensation for faithfulness (belief).

2) The warning of no reward or compensation, but only chastisement and loss, for unfaithfulness (unbelief).

And Hebrews 11, set between the fourth and fifth of the five major warnings, is God’s summary statement concerning how He looks upon faithfulness and how He has stood by (and will stand by [cf. Malachi 3:6; Hebrews 13:8]) His promise to those who have exercised (and will exercise) faithfulness.

And two of the warning passages in Hebrews deal extensively with what happened to the Israelites at Kadesh-Barnea, drawing a type-antitype parallel between those called to an earthly land under Moses and those called to a heavenly land under Christ. These are the second and third warnings, forming the heart of four chapters in the book (Hebrews 3-6); and material in these four chapters cannot even begin to be properly understood apart from first going back to the Old Testament and understanding various things about the experiences of the Israelites under Moses, especially things surrounding that which happened at Kadesh-Barnea.

Then the first, fourth, and fifth warnings in this book (Hebrews 2; 10; 12) draw extensively from Old Testament typology as well, though not directly from the experiences of the Israelites at Kadesh-Barnea. And the fact that the whole of the book draws extensively from Old Testament typology is something that must be recognized. Then, beyond that, if these warning passages are to be understood correctly, it must be recognized as well that these types and antitypes have to do with the message surrounding the gospel of the glory of Christ — the Word of the Kingdom — not with the message surrounding the gospel of the grace of God.

(The book of Hebrews has been singled out to illustrate these things for three reasons:

1) All of the warning passages are highly typical in nature.

2) The second and third warnings have to do directly with the Israelites at Kadesh-Barnea.

3) Teachings surrounding these things are so evident in this book that anyone who has eyes to see can readily understand them.)

1. But, a Major Problem

The types, the gospel of the grace of God, and the gospel of the glory of Christ were facets of Scriptural study that Christians forming the first-century Church could only have been quite familiar with. It is evident from the epistles that these things were readily taught to and understood by Christians at the beginning of the dispensation.

In fact, the gospel of the grace of God and the gospel of the glory of Christ — teachings surrounding both, of necessity, being drawn extensively from the types — formed the two central messages being proclaimed in those days. The gospel of the grace of God was proclaimed to the unsaved, and the gospel of the glory of Christ was proclaimed to the saved (cf. Acts 20:24-32; Ephesians 1:7ff; Colossians 1:5-6, 23; Hebrews 1:3ff).

But, rather than living at the beginning of the dispensation before the leaven that the woman placed in the three measures of meal began to do its damaging work (Matthew 13:33), we’re living near the end of the dispensation at a time when the leaven has almost completed its work. We’re living at a time when the foundations have become so eroded that a study of Scripture after the fashion in which it was written (highly typical, with the salvation of both spirit and soul in view, for a purpose) has come into disrepute; and we’re also living at a time when Christians throughout the churches of the land not only know little to nothing about the gospel of the glory of Christ but also at a time when very few Christians even correctly understand the simple, clear message surrounding the gospel of the grace of God.

To properly understand either the gospel of the grace of God or the gospel of the glory of Christ, one MUST go to the types. This is fundamental and primary. The whole matter has been set forth in the very opening section of Scripture (Genesis 1:1-2:3). And this opening section, forming an overall type, comprises a section of Scripture upon which the whole of subsequent Scripture rests.

Within this opening section, one can see both the gospel of the grace of God and the gospel of the glory of Christ in their pristine purity and simplicity. And redemption as a whole (the saving of both spirit and soul [along with a redeemed body]) is for a purpose, seen in this passage, to be realized on the seventh day.

(See the author’s book, in this site, The Study of Scripture BOOK, chapters 3, 4, for a comprehensive treatment of these opening verses of Genesis covering, typically, the whole of Scripture.)

2. Resulting Error

Centering on Hebrews 3-6 once again, note what has happened in Christendom today relative to the Word of the Kingdom — the message surrounding the goal toward which all things move, the goal that the Lord considered of such import during Moses’ day that He overthrew an entire unbelieving generation. The working of the leaven has so destroyed teachings surrounding this message that Christians studying passages such as Hebrews, chapters three through six have no foundational points of reference to see them after a correct fashion. They have no understanding of the subject matter at hand, they can’t properly analyze the types and antitypes in their correct light, and they invariably end up with teachings that have little or nothing to do with the text.

Note Hebrews 6:4-6 in this respect. Contextually, this passage must be interpreted in the light of a falling away (apostasy) after coming into an understanding of the Word of the Kingdom (Hebrews 5:10-6:3); and such a falling away can be seen in the type in the previous warning (Hebrews 3; 4), forming God’s own textual provision for interpreting and understanding this passage (cf. 1 Corinthians 2:13).

That’s the contextual key that will open Hebrews 6:4-6 to one’s understanding. But using this key necessitates that the individual first have some understanding of the Word of the Kingdom — something that very few Christians possess (which, in this case, is seen fully developed only in the type ). And Christians, lacking this foundational point of reference, can either never correctly interpret these verses or can only go so far with a correct interpretation.

For example, most Christians attempt to see a message pertaining to salvation by grace through faith in these verses (a totally incorrect interpretation any way one looks at the matter); but some Christians realize that this is not the message dealt with in the context, and they see a warning in these verses concerning the possibility of Christians losing blessings and/or rewards (present and/or future). And though the latter is correct as far as it goes (drawn from the immediate context [Hebrews 5:10-6:3]), those adhering to this interpretation invariably ignore the contextual type — the only place where the full scope and force of that which is in view is fully developed and explained. Thus, they can carry the matter only so far.

Those attempting to see salvation by grace through faith in this passage will always come up with one of three erroneous teachings (or with some variation of the three):

1) This passage refers to Christians falling away and losing their presently possessed salvation.

2) This passage refers to individuals who were almost saved but fell short of actually being saved.

3) This passage refers to a hypothetical situation with respect to salvation and a falling away (an interpretation into which the person has been forced, for he knows that neither of the first two can be correct; but he still can’t see beyond the simple salvation message).

Note what any form or variation of the preceding false teachings will do to both the gospel of the grace of God and the gospel of the glory of Christ. It will corrupt the former (by bringing things over into the gospel of the grace of God that have nothing to do with this gospel) and destroy the latter (by removing these verses from the realm of teaching where they actually belong).

(For additional information on Hebrews 6:4-6, refer to, in this site, “If They Shall Fall Away …”)

The contextual setting for Hebrews 6:4-6 is Kadesh-Barnea and beyond (Hebrews 3-5 [which have to do with the hope of one’s calling, a Sabbath rest, the Melchizedek priesthood, etc.]), not material surrounding the death of the firstborn back in Egypt (which pertains to the gospel of the grace of God).

The death of the firstborn in Exodus 12 pertains to one thing, and the experiences of the Israelites at Kadesh-Barnea in Numbers 13; 14 pertain to something entirely different. And erroneously interpreting a passage of Scripture that has to do with the latter (such as Hebrews 6:4-6) in the light of the former (in the light of the death of the firstborn) provides a good illustration of how the clear, simply biblical teaching surrounding the gospel of the grace of God is being assailed on almost every hand today. Individuals see the whole of Scripture dealing with this one subject, they attempt to teach the gospel of the grace of God from Scriptures that have nothing to do with this message, and they end up with all types of erroneous teachings, resulting in the existing mass confusion.

This is the erroneous type of interpretation from which the “Lordship Salvation” teaching emanates, a teaching that (after some fashion) is accepted and taught by a large segment of so-called fundamental Christendom today. And there’s really only one way to deal with the error being taught within Lordship Salvation (or within any other false teaching concerning salvation):

PROCLAIM THE TRUTH about the gospel of the grace of God on the one hand and the gospel of the glory of Christ on the other hand, drawing from the types.

But, in reality, this can’t be done on a scale of any magnitude today, for the overall message, much more often than not, will be misunderstood and rejected.

The reason: Christians generally don’t understand the types; nor do they generally understand the gospel of the glory of Christ. Then, beyond that, for reasons previously given, they usually have a corrupted understanding of the gospel of the grace of God as well. In other words, again, they have no foundational points of reference. The leaven has done its work too well.

And herein as well is the reason numerous Christians today erroneously see the warnings against false teachers in 2 Peter and Jude as warnings against unsaved individuals proclaiming a false message concerning salvation by grace through faith. Being blinded to the Word of the Kingdom (2 Corinthians 4:3-4), they erroneously see a message pertaining to salvation by grace through faith in practically everything; and they end up, in reality, destroying the central teaching throughout Scripture — the very reason why man was created in the beginning or is being saved today, which are the same.

Or, these same Christians take the New Testament epistles — which all deal centrally with the saving of the SOUL— and attempt to make these epistles deal centrally with salvation by grace through faith. This only results in a further corruption of the simple gospel message, along with the destruction of the central teaching of Scripture.

And, though the preceding only begins to relate the damage that has been done because of the working of the leaven, enough has been said to get the point across. The material in Exodus chapter twelve deals with one matter; and the material in Numbers chapters thirteen and fourteen deals with something entirely different. And the text under discussion is from Numbers, not from Exodus.

Numbers 13; 14 form an apex in God’s dealings with His people. The whole matter is of such import that God, because of the Israelites’ unbelief, sought to smite with pestilence and disinherit the nation that He had called out of Egypt; and only Moses’ intercession stayed His hand.

But God did overthrow an entire generation because of unbelief. Those comprising this generation refused to believe that they could enter into the land, conquer the inhabitants, and realize an inheritance therein as God’s firstborn son.

Entering the land and realizing an inheritance after this fashion was the goal of the Israelites’ earthly calling. And the antitype has to do with teachings surrounding Christians and their calling to one day occupy positions of power and authority with Christ in the heavenly sphere of the kingdom, realizing an inheritance therein as God’s firstborn son.

This, as previously stated, has to do with biblical teachings that Christians in the first-century Church understood but which Christians in the Church of today know little to nothing about. That is, because of the working of the leaven over almost two millennia of time, they know very little, if anything at all, about that which occupies a position of supreme importance in the Lord’s sight — the very goal of their calling.

And with all of the preceding in mind, note the reference to both the type and antitype in Hebrews 3:18-4:1:

And to whom did He swear that they would not enter His rest, but to those who did not obey?

So we see that they could not enter in because of unbelief.

Therefore, since a promise remains of entering His rest, let us fear lest any of you seem to have come short of it.

If anyone thinks God will overthrow an entire generation of unbelieving Israelites relative to their calling and not deal with Christians after exactly the same fashion, he needs to think again. These verses in Hebrews (drawing from the type), and numerous other verses, teach otherwise (cf. 1 Corinthians 10:1-11; Hebrews 2:2-3; 10:28-31).

But the major disaster in Christendom today is the fact that very few Christians even know anything about the matter. They can’t exercise belief, as Caleb and Joshua. They know nothing about a land, an enemy therein, a battle, how to prepare, etc.

And, how can they overcome in a battle that they know nothing about, allowing them to one day realize an inheritance in a land, which they also know nothing about?

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Chapter 8

Encouragement, Discouragement

Where can we go up? Our brethren have discouraged our hearts, saying, “The people are greater and taller than we; the cities are great and fortified up to heaven; moreover we have seen the sons of the Anakim there.” . . .

Joshua the son of Nun, who stands before you, he shall go in there. Encourage him, for he shall cause Israel to inherit it. (Deuteronomy 1:28, 38).

Abraham was called from Ur of the Chaldees to leave the land of his birth and travel to another land, which he would, afterwards, inherit for an inheritance. But Abraham, once in the land to which he had been called — the land of Canaan — did not immediately realize this inheritance, though the land was given to him and his seed at this time by an everlasting covenant.

Rather, this inheritance was to be realized at a later time — a time beyond his earthly life and the lives of many of his descendants. And this time would not arrive until at least four hundred years beyond the birth of Abraham’s seed, Isaac (Genesis 12:1-3, 7; 13:14-17; 15:7-8, 13-16; 37:1; Exodus 6:4).

Abraham’s seed — beginning with Isaac and continuing through Jacob, his twelve sons, and their progeny — was to be a stranger in a land that was not yet theirs for a specified period of time before inheriting the land, in complete accordance with God’s original promise to Abraham (reaffirmed to Isaac and Jacob, “the heirs with him of the same promise” [Genesis 26:3-4; 28:12-14; Hebrews 11:8-9, 13]).

The seed of Abraham was to sojourn as strangers in the land of Canaan, and later the land of Egypt, for a combined total of four hundred years (with the last 210-215 years of this time being spent in Egypt).

Then, at the end of the full four-hundred-year sojourn (or exactly, to the very day, 430 years beyond the original promise given to Abraham in Ur [Exodus 12:40-41; cf. Galatians 3:17]), the descendants of Abraham were to be led out of Egypt under a previously sent deliverer to realize that which God had originally promised to Abraham. Abraham himself (and other “heirs with him of the same promise” [Hebrews 11:9]) would realize this inheritance in resurrection (Exodus 13:19; Ezekiel 37:1ff; Daniel 12:1-3)

Also, God’s promise to Abraham had been confirmed to him by an unconditional, everlasting covenant (Genesis 15:9-12, 17-21). The seed of Abraham (and ultimately Abraham himself) inheriting the land of Canaan had to be realized at a point in time following the four-hundred-year sojourn, for God had, through this covenant, sworn by Himself that this would be the case; and God can swear by no greater (Deuteronomy 4:31; Hebrews 6:13-14).

Note that over four centuries lay between the promise and the time when this promise could be realized. But, its fulfillment was certain. God had so sworn. And, in this same respect, there was a set day, completing an exact period of time to the very day, when God would act relative to fulfilling His promise to Abraham (Genesis 15:7-8, 13-16).

Looking at another facet of the way God acts with respect to time, 2,000 years preceding Abraham, “God created man . . . male and female created He them,” to rule the earth (Genesis 1:26-28); but the earth’s scepter, held by Satan, was not immediately relinquished and given to man. In this case, there was to be a 6,000-year delay (made known in God’s revealed actions surrounding man’s creation, both before and after [Genesis 1:1-2:3; cf. Exodus 31:13-17; 2 Peter 3:5-8]). And throughout these 6,000 years God would work out His plans and purposes relative to man, which, following man’s fall — something foreknown in the eternal council chambers of God before the ages even began — would be redemptive plans and purposes.

And these redemptive plans and purposes would have one goal in view — placing man back in the position for which he was created (Genesis 1:26-28), which is regal and has to do first of all with the government of this present earth (Revelation 10:1ff; 11:15; 20:1ff), then with the government beyond the new earth, out in the universe (Revelation 22:1-5).

Then, viewing the redemptive facet of the matter, 2,000 years beyond Abraham, God brought forth the promised Seed of the woman from Genesis 3:15 to act in the capacity of “the second Man,” “the last Adam” (1 Corinthians 15:45, 47). Acting in this capacity, the Seed of the woman — Christ — would not only effect man’s redemption but He would also take the earth’s scepter. In this respect, He would redeem and claim that which the first Adam forfeited in the fall.

This was all set forth in the types in the beginning. As the first Adam partook of sin in connection with a blood sacrifice to effect Eve’s redemption (Genesis 3:6-7, 21), so the last Adam was made sin and was Himself the Blood Sacrifice to effect our redemption (2 Corinthians 5:21). And, as the first Adam was created to hold the earth’s scepter (but was disqualified by sin), so the last Adam (showing Himself fully qualified [Matthew 4:1-11] and paying redemption’s price for man’s sin) will one day take the scepter and rule the earth.

But, within God’s plans and purposes, 2,000 years lie between the time Christ paid redemption’s price and the time He will hold the scepter. And this period is also for a revealed purpose.

This is a time of revealed length that God is taking to call out a bride to reign as consort queen with His Son (in the antitype of Eve, who was to reign as consort queen with the first Adam; or, viewing another facet of the matter, in the antitype of Isaac’s bride being obtained in the far country in Genesis 24). And to fulfill His plans and purposes in this respect, God has created one new man “in Christ” (Ephesians 2:13-15), who is “neither Jew nor Greek [instead, an entirely new creation]” (2 Corinthians 5:17; Galatians 3:28).

And this new creation, being “Abraham’s seed” (through/by a positional standing “in Christ,” who is Abraham’s Seed), can have a part in the inheritance promised to Abraham; for those comprising this new creation are reckoned to be “heirs according to the promise [though heavenly, not earthly]” (Matthew 21:43; Galatians 3:16, 26-29; Hebrews 3:1; 1 Peter 2:9-10).

And from this new creation “in Christ,” God is taking 2,000 years to call out a bride to reign as co-regent with His Son during the coming day of His power. This period had a beginning at a predetermined point in time, and it will, after the same fashion, have an end at a predetermined point in time.

This is the way God’s actions are seen at any point in Scripture. God doesn’t get in a hurry, any necessary events in connection with His plans and purposes always run exactly on schedule, His plans and purposes will all ultimately be carried out to the minutest detail, and they will be carried out at set, appointed times (cf. Exodus 12:40-41; Luke 19:44; Acts 3:19-21; Galatians 4:4; 1 Timothy 6:15).

Until these set, appointed times arrive, God will not act; and nothing in the universe can bring the matters to pass.

But when these set, appointed times arrive, God will act; and nothing in the universe can stop, change, or alter the things that will then begin to occur (which will be in exact accordance with that which God previously revealed to man in His Word [Amos 3:7]).

Under Moses, Under Christ

The deliverance of the Israelites from Egypt under Moses forms a dual type. It forms a type of the present and future deliverance, under Christ, of God’s two created, firstborn sons — Israel, and the Church.

The deliverance from Egypt under Moses first typifies Israel’s future deliverance from a worldwide dispersion under Christ.

The latter deliverance will occur at the end of God’s six days (6,000 years) of redemptive work and immediately before the seventh day is ushered in (the Sabbath rest awaiting the people of God [Hebrews 4:5, 9], to last 1,000 years). And this latter deliverance will be for the same purpose as the former. It will be with a view to Israel realizing the rights of the firstborn in the earthly land covenanted to Abraham, Isaac, and Jacob, within a theocracy.

Then, the deliverance from Egypt under Moses also typifies the present deliverance — to be climaxed in the future — of Christians from this world under Christ.

This deliverance occurs during the two days, the 2,000 years forming the present dispensation, lying between God’s past dealings with Israel and God’s future dealings with Israel. And this deliverance will be climaxed immediately preceding God’s climactic work pertaining to Israel’s deliverance, and it will be for the same purpose as Israel’s deliverance (though relative to heavenly promises and blessings rather than earthly). The deliverance of Christians is with a view to their realizing the rights of the firstborn in a heavenly land, within a theocracy.

Note that Calvary lies at an exact mid-point between a past 2,000-year period in which God dealt with Israel (beginning with Abraham) and a present 2,000-year period in which He deals with Christians. And His dealings throughout the entire 4,000 years (along with the 2,000 years prior to that, going back to Adam) is redemptive and is with a view to that which will be realized during the coming seventh 1,000-year period.

Also note that there is a revealed purpose for redemption in the type in Genesis 3; and this can be seen after exactly the same fashion in the antitype.

Adam sinned with full knowledge of that which he was doing (1 Timothy 2:14). He, because of Eve having eaten of the forbidden fruit, found a part of his very being in a fallen state (cf. Genesis 2:23; 3:6) and was no longer in a position to eat of the tree of life (which would have provided the wisdom and knowledge for ruling and reigning [Genesis 2:9; Proverbs 3:13-18; Revelation 2:7; 22:2; cf. 1 Kings 3:5-15; 2 Chronicles 1:7-17]). Eve had to be redeemed, and Adam was left without a choice as to how this would be accomplished. There was only one way, which was the way Adam took. Adam partook of sin (allowing him to “be joined to his wife” in accord with Genesis 2:24) to bring about Eve’s redemption, something that can be seen more fully developed in the antitype.

Adam, because of his redemptive act, would be able to one day eat of the tree of life as a complete being (which, as previously revealed in Genesis 1:1-2:3, would be 6,000 years later). And this, as it pertains to “the second Man,” “the last Adam,” is something that can also be seen more fully developed in the antitype.

Thus, the purpose for Adam’s actions can be seen in the outcome. Redemption, as seen in Genesis 3, was for the revealed purpose of man being placed back in the position for which he had been created, i.e., a position that will allow him to one day take the scepter and rule the earth.

Then note the antitype.

Christ found His bride, a part of His very being (“. . . members of His body, of His flesh, and of His bones” [Ephesians 5:30]) in a fallen state; and He, who knew no sin, was made “sin for us” to effect our redemption (2 Corinthians 5:21).

And everything is exactly the same as is previously seen in the type. This is the way it had to be done (Adam partaking of sin, Christ being made sin [cf. Genesis 22:1-14; Exodus 12:1ff]); there’s a tree of life in the antitype (Revelation 2:7); there’s Christ as a complete being in a position to partake of this tree in the antitype (which necessitates His bride’s redemption); and, correspondingly, there’s man being placed back in the position for which he had been created (which ultimately, beyond the Millennium, will include the whole of redeemed mankind — Jews, Christians, and Gentiles [Revelation 22:2-5]).

This has all been set forth in skeletal form in the opening verses of Genesis (the beginning as well as the end of the matter), all subsequent scripture provides the details (the beginning as well as the end of the matter), and the book of Revelation forms a detailed climax of all that precedes (as well as carrying matters on out into the eternal ages).

The Correct Focus

The preceding presents a brief panorama of Scripture as it relates to man being redeemed for a purpose. And this purpose can be seen throughout Scripture. It MUST, for this is the way Scripture begins, establishing, at the outset, a pattern, a mold; and Scripture, of necessity, can only continue after the same fashion.

The central point in redemption is Calvary. It is only because of Christ’s finished work on the Cross that God can bring about man’s redemption. But Calvary was for a purpose that looked beyond the events of that day (as the death of the firstborn in Exodus 12, in the type, was for a purpose that looked beyond the events of that day as well). Calvary was for a purpose that looked out to redeemed man realizing an inheritance in another land, as God’s firstborn son.

That’s the way the matter is presented in any of the types, including the original type in Genesis 1:1-2:3; and it can only be the same in the antitype.

And it is toward this end, upon this goal, that redeemed man is to fix his attention.

Note where Christ Himself had His eyes fixed during the events surrounding Calvary — not on the Cross, but on the Crown:

. . . who for the joy that was set before Him [that future day when He would rule and reign (Matthew 25:20-23)], endured the cross, despising the shame [considering it a thing of little consequence compared to the joy that was set before Him], and has sat down at the right hand of the throne of God. (Hebrews 12:2)

This is the manner in which Christ endured the sufferings, the ignominy, and the shame of that day. He fixed His eyes on that coming day. He fixed His eyes on that day when He would appear in all His splendor and glory, with His bride (for whom He was then paying redemption’s price) occupying the throne with Him.

And He has left us “an example,” that we “should follow His steps” (1 Peter 2:21).

Following His steps will always lead to sufferings, for sufferings must precede glory. But following His steps will, as well, also always lead to glory, which, of necessity, must follow sufferings (Luke 24:26; 1 Peter 4:12-13).

Christ at Calvary, in the midst of sufferings, fixed His attention upon the glory to be revealed as He endured the sufferings. And this allowed Him to consider the sufferings as something of little consequence in comparison, leaving us “an example.”

And, in this respect, we, as Christ, are to fix our eyes out ahead on the glory, considering any and all present sufferings to be something of little consequence in comparison to the glory that will one day be revealed. That is the biblical picture of the only way Christians can, every time, endure the sufferings, overcome the enemy, and gain the victory (cf. James 1:2-4, 12).

1. Encouragement

In the type in Numbers 13, Caleb, following the report by the twelve, sought to encourage the people. His encouragement centered on the thought that regardless of the strength and size of the land’s inhabitants, regardless of the fact that they dwelled in cities surrounded by walls that reached “to the heavens,” the people of Israel could go in and, under God, defeat these individuals and take the land (Numbers 13:26-30).

Then in Numbers 14, following a rebellion of the people, caused by their believing the bad report given by ten of the spies (Numbers 13:31-14:4), Caleb and Joshua both sought to encourage them. They stressed that the people of Israel were not to fear those in the land. Then they pointed out three things (Numbers 14:9):

1) “they are bread for us [in the sense of ‘waiting to be consumed in battle’].”

2) “their protection is departed from them.”

3) “the Lord is with us.”

The encouragement was there, though it was not heeded. And because it was not heeded, God’s judgment fell. An entire generation of Israelites was overthrown in the wilderness, short of the goal of their calling. They were overthrown on the right side of the blood (the right side of the death of the firstborn in Egypt) but on the wrong side of the goal of their calling (they were denied entrance into the land set before them).

And in the antitype, exactly the same thing as it pertains to encouragement is to occur. Christians are to encourage one another relative to that which lies out ahead, which would involve encouragement in the present spiritual warfare, present sufferings, etc. Christians are to encourage one another to keep their hands fixed to “the plow” (Luke 9:62), to keep their eyes fixed on the goal (Hebrews 12:1-2); for this is the only way victory can be won.

That’s what Hebrews 10:23-25 is about. Little understood and often abused, this section of Scripture — comprising part of the fourth of the five major warnings in Hebrews — has to do with something entirely different than that which is usually taught. Note how these three verses read:

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)

These three verses are set within a book that, as all New Testament epistles, deals centrally with the saving of the SOUL. They follow a warning that deals with “so great a salvation [the salvation of the SOUL]” (Hebrews 1; 2), two warnings that deal with events at Kadesh-Barnea (Hebrews 3-6), and precede the final warning that deals with the rights of the firstborn (Hebrews 12). And within the warning where these verses are found, specific reference is made to the saving of the SOUL (Hebrews 10:35-39).

Thus, in the light of the preceding alone, apart from that which is stated in the text, it should go without saying that Hebrews 10:23-25 deals with something completely separate from the way Christian assembly is invariably carried out today. But the text itself states the reason for such assembly. It is to encourage one another relative to “the confession of our hope” (cf. Hebrews 6:11-20).

It is exactly the same thing seen in Numbers 13; 14 where Caleb and Joshua sought to encourage the people of Israel relative to the hope of their calling. It has to do with Christians assembling together for mutual encouragement relative to overcoming and one day realizing an inheritance in the land set before them.

One Christian is to encourage another Christian to keep his eyes fixed on the goal. It’s a lonely road; and it becomes more so by the day as the leaven continues its deteriorating work, often causing other Christians to scoff at, make fun of, or look askance at a Christian who has his eyes fixed on the goal and is governing his life accordingly. And, in this respect, a little encouragement by one also engaged in the same battle, walking the same lonely road, often goes a long way.

As Moses became weary in the battle with Amalek (Exodus 17:8-16), so Christians become weary in the present battle; and as Aaron and Hur helped hold Moses’ hands high, as Moses himself held the scepter (resulting in victory over Amalek), so Christians are to help hold one another’s hands high, as they keep ever before them the same thought portended by the scepter in Moses’ hands (and this will result in victory as well [it must, for it did in the type]).

That’s exactly what Hebrews 10:23-25 deals with. And, in this respect, the verses would have no more reference to Christians meeting together on Sunday at a particular place than they would to Christians (two or more [Matthew 18:20]) meeting together any time at any place throughout any of the seven days of the week.

The object is for two or more Christians to come together at different times in order to encourage one another relative to a mutually possessed hope. Any other type meeting of Christians — though it may be for a worthwhile purpose — is not in line with that which is stated in Hebrews 10:23-25.

Meetings on Sunday morning (and other times) at any church in the land should always have the overall thought set forth in Hebrews 10:23-25 as central. The thought should, as well, at all times, be in line with that which is stated in Hebrews 13:17; and this verse would be perfectly in line with the exhortation of Caleb and Joshua, along with what the Israelites should have done relative to this exhortation:

Obey those who rule over you, and be submissive [i.e., “Follow those that lead, guide you, and be submissive (to their teaching)”], for they watch out for your souls, as those who must give account . . . . (Hebrews 13:17)

This verse presents the relationship between the pastor-teacher and those placed under his ministry, in the true sense, as it existed in the early Church. God-given authority in the local church, possessed by the pastor-teacher, is always in the realm of service, never in the realm of authority as exercised by those in the world (Matthew 20:25-28; cf. 1 Peter 5:1-4). He is the one who is to ascend the mountain, learn all he can about the land and its inhabitants, and then serve those placed under his care by leading them into truths concerning these matters. And he is to do this with a view to the salvation of their souls (along with his) and as one that must give an account of his actions at the judgment seat.

But even in the early Church there was another side to the matter. There were the false teachers; and, rather than being told to follow their leadership (as in Hebrews 13:17), the people were warned against them.

Today though, because of the working of the leaven over almost two millennia, the Church finds itself in a completely different position, making it difficult for Christians to even properly understand verses such as Hebrews 13:17 (reference chapter 7 of this book, “The People’s Response).

Discouragement as it existed in the camp of Israel during Moses’ day and as it exists in Christendom today is dealt with in the following section.

2. Discouragement

Discouragement is seen in the type through the action of the ten as they gave their analysis of the previous report by all twelve. The ten sought to discourage the people of Israel by stating that they couldn’t overcome and defeat the inhabitants of the land, which would prevent the Israelites from realizing the goal of their calling.

Note the words of Deuteronomy 1:28 again:

Where can we go up? Our brethren have discouraged our hearts, saying, “The people are greater and taller than we; the cities are great and fortified up to heaven; moreover we have seen the sons of Anakim there.”

And this discouragement resulted in a rebellion among the people that brought about such anger from the Lord that He overthrew the entire unbelieving generation in the wilderness, outside the land to which they had been called. Because of a false analysis given by ten of the twelve spies — the very ones who should have been encouraging the people relative to that which lay ahead — an entire generation was overthrown, short of the goal.

This is seen in its true sense in the antitype through the ministry of the false teachers in the early Church when the Word of the Kingdom was still being widely taught throughout Christendom. These false teachers understood the Word of the Kingdom (as the ten spies understood things about the land and its inhabitants), and, as the ten spies, they proclaimed a false message in this realm.

That is, the ten spies proclaimed “an evil report of the land that they had searched unto the children of Israel,” and these false teachers proclaimed an evil report of the Word that they had searched to Christians.

This false message really had nothing to do with the gospel of the grace of God. It had to do strictly with the Word of the Kingdom — the gospel of the glory of Christ. Thus, from all indications, the pure, simple message of the gospel of the grace of God remained unaffected by this false message.

But today something completely different is happening. Individuals, not understanding the gospel of the glory of Christ, have failed to distinguish between passages of Scripture that have to do with this gospel and passages of Scripture that have to do with the gospel of the grace of God. And, by so doing, they have sought to make passages of Scripture that have to do with the gospel of the glory of Christ deal with the gospel of the grace of God. They have brought things from one gospel (the gospel of the glory of Christ) over into the other (the gospel of the grace of God), destroying the former and corrupting the latter.

That is, they have destroyed what Scripture has to say about the gospel of the glory of Christ by making verses having to do with this gospel deal with the gospel of the grace of God. And, by taking verses from the former and applying them to the latter, they have also corrupted the gospel of the grace of God.

From all indications, nothing of a magnitude resulting in destruction and corruption of this proportion occurred by means of the message of the false teachers in the first-century Church. And this would be in complete keeping with the working of the leaven. It was only beginning its deteriorating work at that time. Today, we are living at a time when it is completing its deteriorating work, immediately before “the whole,” as prophesied, will become leavened (Matthew 13:33). And, resultantly, one could only expect corruption surrounding teachings in the Church today to surpass that in the first-century Church.

In this respect, the message Christians are hearing from the pulpit today is largely an outgrowth of the destruction of one message and corruption of the other, caused by the working of the leaven. The Word of the Kingdom is absent; and the simple biblical message surrounding the gospel of the grace of God is, all too often, presented in a corrupted form.

And the place where this can be seen in its fullest development is in the “Lordship Salvation” teaching — a teaching that, during the past few years, has spread rapidly throughout a large segment of so-called fundamental Christianity.

The teaching has spread after this fashion for the simple reason that its recipients do not understand the Word of the Kingdom. The leaven had previously centered its attack upon the Word of the Kingdom, resulting in the emergence and wide acceptance of this false teaching relative to salvation by grace through faith during the closing days of the present dispensation.

If the situation concerning the leaven could be reversed (which it can’t), this teaching would fade and eventually disappear; for it can’t exist in the light of an understanding of the Word of the Kingdom (which would facilitate a correct understanding of the gospel of the grace of God as well).

In this respect, if a person is really interested in showing what is wrong with Lordship Salvation teaching, all he has to do is teach the people the Word of the Kingdom, which is something he should have been doing all along anyway. There’s no such thing as a person understanding the Word of the Kingdom and, at the same time, being confused by the teaching of Lordship Salvation teaching. That would be an impossibility, for the person would be saying that he is confused about a distinction (between two facets of the overall gospel message) which he understands, one in which he is not confused, one in which he can’t be confused.

But teaching the Word of the Kingdom to bring about a change in the present situation is something that is not going to happen (except possibly in isolated instances). The leaven has done its work too well, and the damage that it has caused cannot be reversed.

The teaching of Lordship Salvation can only become even more widely accepted in Christendom in days ahead (for the leaven is going to work until “the whole” has become leavened); and the chaotic condition that presently exists will become even more chaotic.

Thus, talk about discouragement! Let a Christian who understands the Word of the Kingdom try to find a place within Christendom for encouragement today. Unless he is in an unusual church (which are far and few between), relative to any encouragement concerning the race of “the faith,” he is going to come away Sunday morning, Sunday evening, or any other time completely dry, looking down a dark tunnel.

Encouragement is not there! No wonder so many Christians are suffering depression today! No wonder an increasing number of Christians don’t even bother to attend church anymore! No wonder ministers are leaving the pulpit to do something else! No wonder . . . .

Where can a Christian go on Sunday morning, Sunday evening, or any other day or evening of the week and meet with other Christians who are concerned about the hope of their calling? Where can he go to find others who will encourage him in the race of “the faith” in which he is presently engaged? Or where can he go to find others so that he, himself, may encourage along the same lines? Or where can he go to even hear a pastor-teacher, or any other Christian, teach or discuss these things?

The preceding related questions are, in a respect, self-answering. And the answers will show the state of Christendom as it presently exists. Insofar as any association with the Word of the Kingdom is concerned, practically the whole of Christendom — so-called fundamental and liberal segments alike — is shot through and through with leaven and can only be viewed as Laodicean.

But not to worry. This is exactly the way the Lord said that Christendom would exist at the end of the present dispensation. And for a person who understands the Word of the Kingdom, the darker it gets, the brighter it also gets.

Stay with the Word, and you won’t — you can’t — go wrong; for the future is as bright as the promises of God.

Therefore do not cast away your confidence, which has great reward.

For you have need of endurance [“patient endurance” (through the trials and tests)], so that after you have done the will of God, you may receive the promise:

“For yet a little while, and He who is coming will come and will not tarry.

Now the just shall live by faith; but if anyone draws back, My soul has no pleasure in him.” (Hebrews 10:35-38).

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Chapter 9

Overcoming, Being Overcome

Surely not one of these men of this evil generation shall see that good land of which I swore to give to your fathers,

except Caleb the son of Jephunneh; he shall see it, and to him and his children I am giving the land on which he walked, because he wholly followed the LORD.

The LORD was also angry with me for your sakes, saying, “Even you shall not go in there;

Joshua the son of Nun, who stands before you, he shall go in there. Encourage him, for he shall cause Israel to inherit it.

Moreover your little ones and your children, who you say will be victims, who today have no knowledge of good and evil, they shall go in there; to them I will give it, and they shall possess it.

But as for you, turn and take your journey into the wilderness by the Way of the Red Sea.”

And command the people, saying, “You are about to pass through the territory of your brethren, the descendants of Esau, who live in Seir . . .”

And when we passed beyond our brethren, the descendants of Esau who dwell in Seir, away from the road of the plain, away from Elath and Ezion Geber, we turned and passed by way of the Wilderness of Moab.

. . . the descendants of Lot . . . . (Deuteronomy 1:35-40; 2:4, 8-9b [4a])

Because of the action of the people of Israel in two different spheres at Kadesh-Barnea, God, as well, brought matters to pass in two different spheres. Because of the peoples’ belief or unbelief relative to entering the land at Kadesh-Barnea, God, in the succeeding years, brought matters to pass after a fashion completely in keeping with the attitude and actions of the people.

On the one hand, there was the overthrow of an entire unbelieving generation, overthrown in a manner completely in keeping with their unbelief.

Then, on the other hand, Caleb and Joshua — the ones believing that they could go in and, under God, take the land — ultimately realized their inheritance in a manner completely in keeping with their belief.

Unbelief

At Kadesh-Barnea, those comprising the nation under Moses believed the false report of the ten spies. They envisioned falling at the hands of the inhabitants of Canaan if they sought to move ahead and attempt to take the land. They then turned from the land set before them and longingly looked back toward the land from which they had come, back toward Egypt. And they spoke of appointing a new leader (other than Moses), with a view to returning to Egypt (Numbers 14:1-4).

Once this had occurred, once the Israelites had expressed unbelief after this fashion, at this particular place, the nation found itself in a position from which there could be no return. The accountable generation had forfeited their part in the rights of the firstborn (rights to be realized by the nation as God’s firstborn son [cf. Exodus 4:22-23; 19:5-6]), matters could not be reversed (cf. Matthew 12:31-32), and the only thing awaiting these Israelites was God carrying out His judgmental decree.

Note that the very next day, after hearing God’s judgment upon them because of their unbelief (along with seeing the ten spies die “by the plague before the Lord”), the unbelieving Israelites changed their minds. They even went so far as to attempt to enter the land after being warned by Moses that the Lord was no longer with them; and they were, accordingly, driven back by the Amalekites and the Canaanites. They could no longer occupy the place from which they, through unbelief, had fallen (Numbers 14:28-45).

This is what the third of the five major warnings in the book of Hebrews is about (Hebrews 6:4-6). Once a Christian falls away in the antitype of that which occurred at Kadesh-Barnea (Hebrews 3; 4), exactly the same thing will occur to the unbelieving Christian as occurred to the unbelieving Israelites. The Christian will have fallen away after such a fashion that he cannot be renewed “again to repentance [‘to a change of mind’]” (Hebrews 6:6).

The “change of mind” is not on the part of the Christian, as it was not on the part of the Israelites in the type. It was/is on the part of God. A Christian falling away after this fashion may later change his mind, as the Israelites did after falling away. But, as in the type, God will not change His mind.

The Christian will have forfeited his part in the rights of the firstborn (rights to be realized by the Church following the adoption into sonship [cf. Romans 8:18-23; Hebrews 12:23]), with only judgment waiting; and God will not change His mind and bless that Christian also. The type has been set, and the antitype must follow the previously established type.

(For additional information on the preceding, refer to, in this site, “If They Shall Fall Away” and “The Wilful Sin.”)

Exactly the same thing is seen relative to these rights and a change of mind in the last of the five major warnings in Hebrews 12:14-17. Esau, after forfeiting the rights of the firstborn — selling these rights to his younger brother, Jacob — “found no place for repentance [a change of mind], though he sought it diligently with tears” (Hebrews 12:17).

Esau changed his mind following the forfeiture. After realizing the value of that which he had forfeited, Esau sought to get his father to change his mind and bless him also. But it was too late. The birthright had been forfeited, it was beyond Esau’s grasp forever, and all Esau could do at this point was express grief over that which he had allowed to occur. Scripture reads, “And Esau lifted up his voice and wept” (Genesis 27:34-38).

(Note two things about the warning passages in the book of Hebrews:

1) The warnings in Hebrews become self-explanatory, self-interpretive, if they are understood in the light of the types [an interpretive method that, in reality, is true throughout the whole of Scripture, i.e., types and antitypes understood in the light of one another].

2) Very few Christians today could fall away in the antitype of Hebrews 6:4-6, for to fall away after this fashion requires an understanding of the Word of the Kingdom, something that very few Christians presently possess [reference chapters 5, 6, 7 of this book, “The Elders’ Search,” “The Elders’ Report,” and “The Peoples’ Response”].)

1. Turned About

Moses, near the end of his life and near the end of the wilderness journey, recounted to the Israelites that which had occurred at Kadesh-Barnea and throughout the thirty-eight succeeding years. He spoke of the nation’s unbelief, along with Caleb and Joshua’s belief. Then he recounted God’s promise to Caleb and Joshua, along with the account of God’s judgment falling upon the unbelieving nation (Deuteronomy 1:26ff).

Caleb and Joshua, because they believed the Lord, had been promised that they would one day realize an inheritance in the land. They would be allowed to go in with the second generation and, individually, have a part in the rights belonging to God’s firstborn son.

The remainder of the accountable generation though, because they did not believe the Lord, would die in the wilderness prior to the second generation being allowed to go into the land under Joshua. They would have no part in realizing the rights of the firstborn (Deuteronomy 1:35ff).

After Moses had recounted the Lord’s promise to Caleb and Joshua, he then turned to the account of the Lord’s judgmental decree upon the unbelieving generation. God’s decree from thirty-eight years back, given through Moses, began with the words, “But as for you . . .” (Deuteronomy 1:40).

Then, the first thing that the unbelieving generation at Kadesh-Barnea heard after that was, “turn” (Deuteronomy 1:40). That is, they were to turn from the land set before them. By their prior act of unbelief, they had gone too far. They had expressed unbelief concerning the Lord being able to complete His work and bring them into the land to which He had called them. They had expressed unbelief in matters surrounding the very goal of their calling — a realm that the Lord considered of supreme importance, important above everything else. And, by so doing, they went beyond the point that the Lord could allow them to go and still allow them to enter the land.

Thus, there was only one thing left. They were to be turned from the land toward which they had moved for the preceding eighteen months, with a view to their being overthrown outside this land. And the place where they were to be overthrown was clearly revealed at the beginning; and now, thirty-eight years later, God’s dealings with a rebellious people after this fashion was in the very last stages of being completed.

2. Into the Wilderness by the Way of the Red Sea

But viewing matters from the beginning once again, the Israelites were not to be overthrown just any place in the wilderness; nor could they be taken back to Egypt — a desire that they had expressed in their unbelief (Numbers 14:4). Taking them back to Egypt would portend the possibility of undoing what had occurred in both the death of the firstborn and the Red Sea passage (in reverse order), and neither could ever be undone. Thus, the Israelites had to be overthrown on the eastern side (the resurrection side) of the Red Sea, outside of Egypt (on the right side of the blood).

The Israelites were turned away from the land of Canaan and told to journey “into the wilderness by the Way of the Red Sea” (Deuteronomy 1:40). In other words, rather than being allowed to enter a land flowing with “milk and honey,” they were turned away and, instead, told to travel out into a desolate land. Then beyond that, specific reference is made to this land being “by the Way of the Red Sea.”

The “Sea” refers particularly to two things in Scripture. It refers to the place of the Gentile nations and to the place of death. In this respect, typically, the place that God had reserved for the unbelieving Israelites was in the sphere of death among the Gentile nations. And it was here that they were to be overthrown (ref. Chapter 2 in this book, “From the Sea to the Mountain”).

The picture is really the same as seen in the later experiences of Israel, typified by Jonah. Jonah, because of his disobedience, was cast into the Sea, and he died in the Sea. And Israel, because of the nation’s disobedience, has been scattered among the Gentile nations of the world (cast into the Sea), with Israel being looked upon as dead (spiritually dead) while out among the nations.

During Moses’ day, it was only at the end of a full forty years (referring to a complete period) that God allowed a second generation of Israelites to leave their place in “the wilderness by the Way of the Red Sea” and enter the land under Joshua. And this is a type of that future day — after a complete period, at the end of two days (which will be at the end of Daniel’s full Seventy-Week prophecy) — when God will allow the present nation to leave its place among the Gentiles and be restored to the land under Jesus (cf. Daniel 9:24-27; Hosea 5:15-6:2; Jonah 1:15ff; John 11:1-44).

(Or, if the Hebrew rendering for Jesus is preferred in the antitype, it is “Joshua” [this is the reason for the incorrect rendering, “Jesus,” rather than “Joshua,” in Hebrews 4:8 KJV. Joshua led the Israelites into the land in the past, and Joshua [Jesus] will lead the Israelites into the land in the future.

Also note that a more detailed and complete look at the overall type is seen beginning with the departure from Egypt under Moses. That which is seen beginning in Deuteronomy 2 is a facet of the type within the larger type — a type within a type, so to speak. This is a common occurrence in biblical typology, one thing that makes it so rich.)

3. In the Lands of Esau, Lot (Deuteronomy 2:1-12)

Note, according to the text, that the unbelieving Israelites were not to be overthrown just any place in “the wilderness by the Way of the Red Sea.” Rather, they were to be overthrown in two areas of this wilderness land. They were to be overthrown in the land occupied by the descendants of Esau, and they were to be overthrown in the land occupied by the descendants of Lot.

a. The Land of Esau

Esau, the elder son of Isaac, “despised his birthright” and sold his rights as firstborn to his younger brother, Jacob, for a meal consisting of “bread and stew of lentils” (Genesis 25:27-34). The Septuagint (Greek version of the Old Testament) uses a word for the rendering “despised” (Genesis 25:34) that means that Esau regarded his birthright as practically worthless. He saw no real value to the birthright and sold it on a particular occasion to satisfy his hunger.

Esau was “a skillful hunter, a man of the field,” contrasted with Jacob who was “a mild man, dwelling in tents” (Genesis 25:27). The “field” in Scripture, as “Egypt,” typifies the world (Matthew 13:38); and “dwelling in tents” points to being a stranger and pilgrim in the field, in the world (Hebrews 11:8-16).

Thus, Esau, in Scripture, is pictured as a man of the world — a person interested in the things of the world rather than the things of God. And Esau sold his rights as firstborn at a time immediately after he had been out in “the field” and at a time when he was “weary [and hungry]” (Genesis 25:29-30).

There was nothing in the field to reveal the value of the birthright to Esau. The birthright had to do with spiritual values, separate from the world; but Esau was interested in the world and that which could bring satisfaction to the fleshly man.

Spiritually, he could only have been completely destitute, with his rights as firstborn being something that he knew practically nothing about and, accordingly, something of little interest to him. Thus, looking upon the birthright from the vantage point of the world and seeing little value therein, he considered one meal to be of more value and sold his rights as firstborn for the meal.

And it was into Esau’s land — the land of a person of the world who considered his birthright to be of little value — that God’s firstborn son, because of the nation’s unbelief and forfeiture of the rights of the firstborn, was taken to be overthrown. The unbelieving generation was to be overthrown in the land of the descendants of a person who had looked upon the rights of the firstborn after a similar fashion to the way they had looked upon them.

b. The Land of Lot

And not only were the unbelieving Israelites to be overthrown in the land of Esau, but they were also to be overthrown in the land of Lot. They were to be overthrown in the land of a person who wanted the best of what this world had to offer.

Abraham, after strife had arisen between the herdsmen of Lot’s cattle and his own herdsmen, saw a need for the two of them to separate. Realizing this, he magnanimously offered Lot his choice of any part of the land in which to dwell. Lot lifted up his eyes, saw the well-watered Jordan plain, and chose that part of the land. Abraham though remained out in the high country.

Lot moved down into the cities of the plain, pitched his tent toward Sodom, and eventually ended up living in Sodom. Then, years later, immediately before the destruction of the cities of the plain, Lot is seen seated in the gate of Sodom (Genesis 13:10-13; 19:1).

Those who sat in the gate of a city in those days transacted business on behalf of the city. Thus, Lot, because of an attraction that a part of the land offered, left his pilgrim life with Abraham out in the high country and moved down into the low-lying country. And, over the years, little by little, his path continued to spiral down, until he eventually found himself deeply involved with the citizens of one of the most wicked cities on the face of the earth — a city in which homosexual activity, among other types of immorality, was rampant.

(Homosexual activity in Sodom had been brought to full fruition by the men of the city committing homosexual acts with angels in the kingdom of Satan [cf. Genesis 19:1-11; Jude 1:6-7]. And note that the homosexual activity rampant throughout the world today will end after the same fashion. It will apparently come into full fruition during the latter part of the Great Tribulation, after Satan and his angels have been cast out of the heavens. That which is seen today is only the forerunner of that which will shortly exist [cf. Luke 17:26-31; Revelation 12:7-9].

For additional information on homosexuality in the cities of the plain during Lot’s day, refer to the author’s book, Jude, Bible One - Jude BOOK by Arlen Chitwood, Chapter 6, “And Also After That.” For additional information on homosexuality today, particularly as it exists among Christians, refer to the author’s book, in this site, The Study of Scripture BOOK, Chapter 11, “The Goal.”)

And it was in Lot’s land, as well as in Esau’s land, that the unbelieving Israelites were taken to be overthrown. They were not only to be overthrown in the land of a person who considered his birthright to be of little value, but they were also to be overthrown in the land of a person who chose the best of what the world had to offer — a person who settled down in the world rather than dwelling in tabernacles in the high country. They were to be overthrown in the land of a person who had looked upon the world after a similar fashion to the way they had looked upon Egypt, i.e., to the way they had also looked upon the world (Numbers 14:2-4).

4. Christians in the Antitype

But, what are most Christians doing relative to the matter today? One need only look around, go into practically any church in the land.

Is this the topic of concern when Christians meet together today? Is this what is heard from the pulpit or the classroom on Sunday morning, Sunday evening, and/or other times when Christians come together?

Christians cannot serve two masters (Matthew 6:19-24). They cannot have the best of what this world has to offer and also expect to have the best of what God has already offered. Christians must, individually, choose; and that decision is left entirely up to them (cf. Genesis 24:58).

Christians can go the way of Esau and Lot — having any spiritual senses and perspective progressively dulled by the things of the world — resulting in their progressively being overthrown in the land of Esau and the land of Lot.

Or they can keep their eyes fixed on the goal, dwell in tabernacles with Abraham, Isaac, and Jacob in the high country — “escape to the mountain” (Genesis 19:17), having their spiritual senses and perspective progressively strengthened — and one day realize the rights of the firstborn.

The former is the easy life, and the latter is not so easy. In fact, the latter often becomes quite difficult. But what will the end be? That’s what matters!

Belief

Note that Caleb and Joshua, at Kadesh-Barnea, didn’t have it easy at all when giving a true report relative to the land set before them (Numbers 14:6-10).

And they had to live with this unbelieving generation for the next thirty-eight and one-half years, until every single one of them had been overthrown.

And that’s where the believing Christian is today. He is out living among unbelieving Christians who are in the process of being overthrown; and he, invariably, experiences similar treatment to that which Caleb and Joshua were accorded among the unbelieving Israelites.

Persecution, in actuality, doesn't come from the world. That’s not what is found in the type, and it can’t be found after any other fashion in the antitype as well, for the antitype must follow the type. True persecution comes from unfaithful fellow-believers.

They are the ones who find themselves in the position of Esau, Lot, or the unfaithful generation during Moses’ day; and they do not understand individuals like Caleb and Joshua. They have spent their time out in the world. They understand the ways of the world but not the ways in which the spiritual man is led. They, thus, can only look at matters from a naturalistic perspective, for this is all they know; and, accordingly, they are the ones who, in various ways, find themselves moving against the spiritually minded Christian (cf. 2 Timothy 3:12).

1. Necessary Preparations

It was only near the end of the forty years that God began to once again deal with the Israelites relative to entrance into the land of Canaan. It was only at this time that God stated:

This day I will begin to put the dread and fear of you upon the nations under the whole heaven, who shall hear the report of you, and shall tremble and be in anguish because of you. (Deuteronomy 2:25).

This was the beginning of the Lord’s preparatory work relative to bringing the second generation of Israelites, along with Caleb and Joshua, into the land. And the remainder of Deuteronomy — prior to the account of the entrance of the nation into the land in the first three chapters of the book of Joshua — concerns itself mainly with what was stated by Moses in Deuteronomy 4:1:

Now, O Israel, listen to the statutes and the judgments that I teach you to observe, that you may live, and go in and possess the land that the LORD God of your fathers is giving you.

Then Moses’ closing words to this new generation of Israelites, given immediately before his death, near the end of the book, were almost identical to the way he began:

. . . Set your hearts on all the words that I testify among you today, which you shall command your children to be careful to observe-all the words of this law.

For it is not a futile thing for you, because it is your life, and by this word you shall prolong your days in the land that you cross over the Jordan to possess. (Deuteronomy 32:46-47)

At the time Moses proclaimed these final words to “all Israel” (Deuteronomy 32:45), the Israelites were on the eastern side of Jordan, opposite Jericho. And after Moses blessed the twelve tribes, the Lord took him “to the mountain of Nebo, to the top of Pisgah,” and allowed him to look over and see the land before his death.

Then “Moses the servant of the Lord died there in the land of Moab,” and the Lord “buried him in a valley” in the same land (Deuteronomy 32:48-52; 34:1-6).

And, with the leadership falling to Joshua, this is where the five books of Moses close, with the Israelites ready to cross the Jordan and enter the land under Joshua.

2. Crossing the Jordan

Moses, at Kadesh-Barnea, had sent twelve spies into the land. Now, thirty-eight and one-half years later, Joshua, from the eastern side of Jordan, sends two individuals to spy out Jericho and the surrounding land (Joshua 2:1ff). And upon the return of the two spies “from the mountain” (Joshua 2:23), their report was very simple and straightforward:

And they said to Joshua, “Truly the LORD has delivered all the land into our hands, for indeed all the inhabitants of the country are fainthearted because of us.” (Joshua 2:24)

And this time there was no bad report by the spies or unbelief on the part of the people. According to the record, following the report of the two spies, the immediate matter at hand was the passage of the people across the Jordan River and the conquest of the land, beginning with Jericho (Joshua 3:1ff).

Jordan was at flood stage at this particular time of year; but, because of the river’s flow, rather than parting the waters as at the Red Sea passage forty years earlier, the Lord brought matters to pass after a different fashion. The Lord, going before the people above the ark that the priests carried and remaining above the ark in the midst of Jordan while all the people crossed (cf. Exodus 25:22), simply cut off the flow of the river coming down from the north and caused the waters to “stand as a heap”; and the Israelites, as at the Red Sea passage, went across the Jordan “on dry ground” (Joshua 3:10-17).

Once the Israelites were across and twelve stones had been taken from the midst of Jordan as a testimony for future generations, the priests brought the ark up from the midst of Jordan, and the Lord released the waters to their natural flow once again (Joshua 4:1-24).

Then note the reaction of the Gentile nations that Israel now faced to that which had occurred:

So it was, when all the kings of the Amorites who were on the west side of the Jordan, and all the kings of the Canaanites who were by the sea, heard that the LORD had dried up the waters of the Jordan from before the children of Israel until we had crossed over, that their heart melted; and there was no spirit in them any longer because of the children of Israel. (Joshua 5:1; cf. Deuteronomy 2:25)

Then, following Joshua circumcising the new generation (in accord with the Lord’s instructions) and the manna ceasing (the people were to now eat “the fruit of the land of Canaan”), attention immediately turned to a conquest of Jericho and the land beyond (Joshua 5:1ff; 6:1ff).

(Note: As the preceding generation was required to pass through the waters of the Red Sea, with a view to subsequently entering the land at Kadesh-Barnea, the succeeding generation [which, by large, had not been through the waters of the Sea] could not enter the land at Kadesh-Barnea [on the southern side of the land]. Those comprising this generation had to travel around the southern end of the Dead Sea, up the eastern side of the Sea to the Jordan River, and then pass through the waters of the Jordan as they entered the land.

Both generations had to pass through the waters [the waters of the Sea or the Jordan] prior to entering the land. The parallel experience of passing through the water was seen by means of baptism in both the offer and reoffer of the kingdom to Israel, which is why baptism was seen throughout [cf. Matthew 3:5-6; John 3:22-24; 4:1-2; Acts 2:37-38; 8:35-38]; and, as well, this parallel experience of passing through the water is seen by means of baptism in Christendom today, in connection with the same thing as seen in Israel, or in the types from Moses’ and Joshua’s day — the present offer of the kingdom to Christians [Matthew 28:19-20; Colossians 2:12; 3:1ff].

Following the death of the firstborn and the appropriation of the blood, the dead were/are to be buried, never to rise again — whether this burial occurred following the appropriation of the blood of the paschal lambs in Egypt by the first generation under Moses, occurred following the appropriation of the blood of the paschal lambs in the wilderness by the second generation under Joshua, or occurs following the appropriation of the blood of the Paschal Lamb by Christians today — all are to pass through the water; all are to be buried [John 3:3-5]. The new man alone, following burial, is to rise from the waters. Only the new man can realize an inheritance in the land lying out ahead [cf. Genesis 21:9-10].

[The passage through the water, of course, has nothing to do with eternal salvation, past or present — whether in the two types during Moses’ and Joshua’s day, among the Jewish people during the offer and reoffer of the kingdom to Israel, or throughout the present dispensation when the offer of the kingdom is being extended to Christians. One’s eternal salvation was/is taken care of through death and shed blood — via a vicarious death, by the death and shed blood of paschal lambs in the camp of Israel during past time, and the death and shed blood of the Paschal Lamb during time since 33 A.D.

God’s requirement — death and shed blood — was established in the opening chapters of Genesis (Genesis 3; 4), and it can never change. And, for an inseparable association of death and shed blood in the Old Testament with the death and shed blood of Christ, note 1 Peter 1:19-20; Revelation 13:8.]

In this respect, to see a clear picture of baptism during the offer and reoffer of the kingdom to Israel, or baptism during the present offer of the kingdom to the Church, one need only turn to these two types. Also note that “baptism” is associated in Scripture with the kingdom and the message pertaining to the kingdom. Israel and the Church have been brought into the picture because they have been/are [Israel, past; the Church, present] recipients of this message. Separating “baptism” from the kingdom would be like separating “signs” from the kingdom. Neither could exist apart from the kingdom and would disappear.

Thus, baptism had to do with the Jewish people in relation to the offer and reoffer of the kingdom in past time, and it has to do with Christians in relation to the offer of the kingdom during present time. Baptism is no more Christian than it is Jewish, or vice versa; nor is baptism a Church ordinance, for the Church has no ordinances per se [neither baptism nor the Lord’s table has anything to do with ordinances of the Church, though the churches throughout Christendom, in completely unscriptural endeavors, have sought to connect them with the Church in this respect].

[“The Lord’s table,” as “baptism,” has a similar connection with the kingdom as well. For a Christian to observe the Lord’s table is for that Christian to “proclaim the Lord’s death till He comes” (1 Corinthians 11:26). It is a symbolic declaration, by the observer, of that which was very real at a time in the past and will be very real at a time in the future.

Christ, establishing the Lord’s table shortly before His death, 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). The word picture of events during that future day, to which Christ referred, had been recorded by Moses over fourteen centuries earlier, in Genesis 14:18-20. This word picture, forming a type, deals with Melchizedek bringing forth bread and wine to bless Abraham.

In that coming day, in the antitype of that which is seen in Genesis 14:18-20, Christ, as the great King-Priest after the order of Melchizedek, in His “Father’s kingdom,” will come forth with bread and wine to bless the descendants of Abraham, exactly as Melchizedek blessed Abraham in the type. And, as well, as also in the type, this will occur following the battle of the kings — pointing to the destruction of Gentile power in that coming day (Genesis 14:1ff).

It is these two things — baptism and the Lord’s table — that an almost completely leavened Church, which has little to no understanding of the Word of the Kingdom, has taken and made Church ordinances, not understanding their true nature at all. And things have become so completely skewed that many church groups will not allow other Christians to partake of the Lord’s table with them unless they belong to their particular denomination. Or, one can’t join their church unless he has been baptized by one of their pastors in one of their denominational churches.

The whole thing has become completely removed from any correct biblical reality in the churches of the land. This is how complete the working of the leaven — centering its attack on the Word of the Kingdom — has wrought corruption within Christendom after almost 2,000 years, very near the end of the dispensation, when the whole will have become leavened].

Then, note facets of the passage of the Israelites through the Red Sea and the Jordan River that have to do with the Jewish people yet future. In connection with the Israelites passing through the Sea [first generation] and passing through the River [second generation] there is an overthrow of Gentile powers — Pharaoh and his armed forces on the first, and Jericho [along with succeeding Gentile cities] on the second. Both relate to different facets of the same type, foreshadowing a series of events in the antitype that is seen in its correct respect only by viewing both types together.

In the antitype, Christ will have returned, re-gathered the Israelites from a worldwide dispersion [following their national conversion], made a new covenant with the house of Israel, and restored them to their land. Then, immediately following this series of events, Antichrist will lead his armies against the King and His people in Jerusalem [cf. Ezekiel 38; 39; Joel 3:1-17; Zechariah 14:1-9; Revelation 14:14-20; ref. the author’s book, in this site, The Time of the End BOOK, Chapter 32, “The Great Supper of God”].

In this respect, to see a clear, overall picture of the restoration of Israel and the destruction of Gentile world power at the time of Christ’s return, the antitype must be studied in the light of both of these types — both passages of the Israelites through water prior to the destruction of Gentile power — not in the light of just one.

For I will take you from among the nations [Gentiles], gather you out of all countries, and bring you into your own land.

Then will I sprinkle clean water on you . . . . [Ezekiel 36:24-25a])

3. Taking the Land, Realizing an Inheritance

Jericho was the first of the cities to be taken; and because of the frightened state of those in Jericho, knowing that the Lord Himself was with Israel and would act on their behalf, the city had been “securely shut up.” No one entered, and no one left. This is how complete the Lord had kept His word concerning placing the dread and fear of Israel upon the nations (Joshua 6:1; cf. Deuteronomy 2:25).

Jericho was among the cities in the land described thirty-eight and one-half years earlier by the ten spies as being “fortified [KJV: walled up] to heaven [‘to the heavens’]” (Deuteronomy 1:28). But note what the Lord did with the wall surrounding Jericho — a wall surrounding a city filled with frightened inhabitants. After the Israelites had followed the Lord’s instructions concerning taking Jericho, the wall simply “fell down flat”; and the Israelites marched across the fallen wall and “utterly destroyed all that was in the city” (save Rahab and her family), and then burned the city (Joshua 6:2-27).

And that’s the way it was to be as the Israelites marched through the land, conquered the inhabitants, and possessed the land. And that’s the way it could have been thirty-eight and one-half years earlier had the Israelites believed the true report given by Caleb and Joshua rather than the false report given by the ten.

But the way it was to be and the way it actually happened — even during the conquest under Joshua — were not the same. At the very next city that the Israelites sought to conquer — Ai — they suffered defeat. Achan, contrary to the Lord’s command, had kept some of the spoils of Jericho; and his sin was looked upon by the Lord as a sin of all Israel. Because of this, the Lord would not go before the Israelites; and, consequently, they could not “stand before their enemies” (Joshua 6:18; 7:1-22).

The matter of Achan’s sin had to be dealt with first, and the people could then (and did) move victoriously against Ai (Joshua 7:23-26; 8:1ff). And beyond that the Israelites, under Joshua, began to progressively move victoriously throughout the land, taking it “by little and little,” as the preceding generation had been instructed to do under Moses (Joshua 9:1ff; cf. Deuteronomy 7:22).

Then, after the Israelites, over time, had destroyed part of the nations in the land, the Lord instructed Joshua to divide the land for an inheritance among the different tribes (Joshua 13:1ff; cf. Joshua 21:43-45; 23:4-13). And it was within this division that Caleb and Joshua realized the inheritance that had been promised to them at Kadesh-Barnea forty-five years earlier (Joshua 14:7-14; 19:49, 50; cf. Numbers 14:24, 30; Deuteronomy 1:35-38).

4. Christians Today

Everything is identical in the antitype. There is a warfare against those dwelling in the land of the Christians’ inheritance (Satan and his angels), and the warfare can be won or it can be lost.

One primary, simple fact though remains should Christians expect to one day realize an inheritance in the land to which they have been called: They must engage themselves in the battle; the war must be fought (Ephesians 3:9-11; 6:11-18).

The battle and its outcome can be seen in the experiences of the Israelites at Jericho; or the battle and its outcome can be seen in the experiences of the Israelites at Ai. And victory (as at Jericho) or defeat (as at Ai) will occur for exactly the same reasons it occurred for the Israelites.

God’s people must do what He has told them to do. This is the reason Moses, near the end of his life, immediately before the Israelites were to enter the land under Joshua, spent his time reiterating the Lord’s commandments to the people (Deuteronomy 4:1ff); and this is also the reason that Joshua did exactly the same thing immediately following the Israelites’ defeat and subsequent victory at Ai (Joshua 8:34-35).

Moses, by reiterating the Lord’s commandments to the people prior to the conquest, sought to prevent events such as those that had occurred at Ai; and Joshua, going back over the Lord’s commandments after matters surrounding Ai had been taken care of — something that formed a conclusion to previous instructions left by Moses — sought to prevent a repeat of such events (cf. Deuteronomy 27:1-8; Joshua 8:30-35).

Jesus is “the Author of eternal salvation [‘salvation for the age’] to all those who obey Him” (Hebrews 5:9; cf. Matthew 7:24-29; John 15:1-15). A Christian must follow that which the Lord has commanded (which will result in his keeping himself unspotted by the world [rather than following Achan’s path]) as he goes forth to battle the inhabitants of the land.

Sin is disobedience to that which the Lord has commanded. And though Christians — presently in a body of flesh, housing the old sin nature — may fall, cleansing is available. That’s why Christ is presently exercising the office of High Priest in the heavenly sanctuary (cf. John 13:8-10; Hebrews 10:19-22; 1 John 1:6-2:2).

Sin must be dealt with prior to the battle (as at Ai). Then, believing that the Lord will do exactly what He has promised, victory after victory can ensue as the person moves forward, keeping his eyes fixed on the goal. There can be no such thing as defeat if one moves in accord with the Lord’s instructions.

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JUDE BOOK

By Arlen L. Chitwood of Lamp Broadcast

BJ FOREWORD

Ch. 1 The Great Apostasy

Ch. 2 Contending For The Faith

Ch. 3 Falling Away From The Faith

Ch. 4 Saved, But Afterward Destroyed

Ch. 5 In Those Days . . .Also After That

Ch. 6 In Like Manner

Ch. 7 Defiling One’s High Calling

Ch. 8 Woe Unto Them

Ch. 9 Behold, The Lord Cometh

Ch. 10 Mockers In The Last Time

Ch. 11 “But Ye, Beloved . . . .”

FOREWORD

Apostasy is a major subject of Scripture, not only among Christians in the New Testament, but also among the Israelites in the Old Testament as well. There were false prophets among the Israelites during and following Moses’ day, “even as” there are false teachers in Christendom during the present dispensation. And the message of the false teachers in Christendom is described by the words, “destructive heresies,” which had its counterpart in the message previously proclaimed by the false prophets in Israel (2 Peter 2:1).

Paul had warned the Christians in Ephesus “for three years,” “night and day with tears,” concerning individuals who would arise within the church and lead many astray. These individuals were described as “savage [‘violent’] wolves” who would proclaim “perverse things [distorting, twisting the truth],” and “draw away the disciples after themselves” (Acts 20:29-31).

Paul warned Timothy concerning apostasy “in the latter times.” Many at that time would “depart [‘apostatize’] from the faith, giving heed to deceiving spirits and doctrines of demons.” That is, Christians would cease to listen to those proclaiming the truth, the doctrine of God; and, instead, they would listen to those proclaiming that which was false — truth that had been twisted, perverted — called, the doctrines of demons (1 Timothy 4:1-2).

The Spirit of God led two individuals to write complete books dealing with apostasy — 2 Peter and Jude. Of the twenty-one New Testament epistles, all center on one subject: the salvation of the SOUL. And two of these epistles center specifically on one particular aspect of the salvation of the soul: apostasy, as it relates to the salvation of the SOUL.

Then, two accounts showing the complete history of the Church throughout the dispensation are given in the New Testament. The first was given during Christ’s earthly ministry before the Church was ever brought into existence (Matthew 13:3-33). And the second was given through John following Christ’s ascension (Revelation 2; 3).

Both accounts, written from two different perspectives, show exactly the same thing. They both show the Church becoming progressively removed throughout the dispensation from all sound teachings concerning the Word of the Kingdom. And both accounts show exactly the same outcome for the Church in days immediately preceding the end of the dispensation, days during which Christendom presently finds itself.

Both accounts show the Church ultimately so far removed from any sound teaching pertaining to the Word of the Kingdom that, at the time of Christ’s return, He will not find “faith [lit., ‘the faith,’ an expression peculiarly related to the Word of the Kingdom in the New Testament] on the earth.” That is, at the time of Christ’s return, He will not find the Word of the Kingdom being proclaimed in the churches of the land (Luke 18:8).

The Church, throughout 2,000 years of history, will have moved 180 degrees out of phase. At the beginning of the dispensation, the Word of the Kingdom was the central message known and taught throughout Christendom (Colossians 1:5-6, 23). However, at the end of the dispensation, conditions will have become exactly the opposite. The Word of the Kingdom — having to do with the salvation of the soul — will be a message unknown and resultantly untaught in Christendom (cf. Matthew 13:31-33; Luke 18:8; Revelation 3:17).

The books of 2 Peter and Jude deal with different facets of the apostasy that has been occurring over almost two millennia of time, resulting in conditions as they exist today. And this book on Jude, which draws from 2 Peter as well, deals with this overall apostasy from the only correct biblical perspective — an ever-increasing departure from “the faith” as the dispensation progresses, with this departure being brought to completion at the end of the dispensation (Matthew 13:33).

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Chapter One

The Great Apostasy

Jude is an epistle dealing specifically with “apostasy” in the latter days and with “judgment” that follows this apostasy. The present dispensation had its beginning in the book of Acts with the Acts of the Apostles; and the dispensation will end, as described in the epistle of Jude, with the Acts of the Apostates. The book of Acts introduces the beginning and progression of the history of the early Church (from the inception of the Church [in 33 A.D.], during the time of the reoffer of the kingdom to Israel [from 33 A.D. to about 62 A.D.]); and the epistle of Jude reveals how this history will end (almost 2,000 years later, as the dispensation draws to a close).

The exact positions that the book of Acts and the epistle of Jude occupy in the canon of Scripture are in perfect keeping with their respective contents. The book of Acts immediately precedes twenty-one epistles directed to Christians, providing a smooth, transitional flow from the gospels into the epistles; and the epistle of Jude appears as the last of these twenty-one epistles, introducing the book of Revelation by the great apostasy that precedes the removal of the Church into the Lord’s Day at the end of the present dispensation (Revelation. 1:10ff; cf. 1 Thessalonians 4:16-5:10).

Apostasy

The word “apostasy” is itself not used in the epistle of Jude. Rather, this word is taken from the Greek text of several corresponding Scriptures appearing elsewhere in the New Testament, referring to “the apostasy,” seen as a departure from the faith.

This apostasy, this departure from the faith, actually began very early in the history of the Church, foretold by the Lord Himself in Matthew 13:33. According to this verse, set within Scriptures having to do with the course of the present dispensation, a woman placed leaven in three measures of meal (a substance used in the symbolism of Scripture to depict “sin,” “deterioration,” “corruption”). And this leaven has not only been working throughout the dispensation but will continue to work until the whole has been leavened, corrupted.

This leavening process provides the reason for the existing conditions in Christendom today, very near the end of the dispensation — the absence of the proclamation of the Word of the Kingdom in the churches of the land. And this leavening process also provides the reason why, when the Son of Man returns, He will not find “the faith on the earth [‘faith’ is articular in the Greek text, showing a specific faith, peculiarly related to the Word of the Kingdom]” (Luke 18:8).

Relative to apostasy, Paul states in 2 Thessalonians 2:3:

Let no one deceive you by any means; for that Day [the Day of the Lord] will not come unless the falling away [the apostasy] comes first . . . .

Paul, again in 1 Timothy 4:1 states:

Now [But] the Spirit expressly says that in latter times some will depart [apostatize] from the faith, giving heed to deceiving spirits and doctrines of demon.

The writer of Hebrews calls attention to this same thing in Hebrews 3:12:

Beware, brethren, lest there be in any of you an evil heart of unbelief in departing [apostatizing] from the living God.

In the preceding verses, the words “falling away,” “depart,” and “departing” are translations of either the Greek noun apostasia or the verb aphistemi (the verb form of apostasia), meaning “apostasy.”

The English word “apostasy” is actually a transliterated form of the Greek word apostasia, a compound word formed from apo and stasis. Apo means “from,” and stasis means “to stand,” or “standing.” When used together, forming the word apostasia, the meaning is “standing away from.” This “standing away from” pertains to a position previously occupied and refers more specifically (drawing from contexts where the word is used) to a standing away from “the faith which was once for all delivered to the saints” (cf. 1 Timothy 4:1; Jude 1:3).

In the true sense of the word, no one can stand away from something with which he has never been affiliated. This can be illustrated by the use of the Greek word apostasion (neuter form of apostasia) in Matthew 5:31; 19:7; Mark 10:4. In each instance the word is translated “divorcement.” It is one person “standing away from” another person. There could be no “divorcement,” “standing away from,” unless a marriage had previously occurred.

In like manner, no one could “stand away from” the faith (apostatize) unless he had previously been associated with the faith. Believers alone occupy a position of this nature from which they can “stand away.” Unbelievers have never come into such a position, and, in the true sense of the word, are not associated with the latter-day apostasy in Scripture.

Reason for Apostasy

Christians familiar with that which Scripture teaches will have no difficulty understanding why the present dispensation will end in apostasy. As previously stated, the entire matter stems from an incident occurring very early in the history of the Church. In Matthew 13:33, in the parables of the mysteries of the kingdom of the heavens, a woman took leaven and hid this leaven “in three measures of meal till it was all leavened.”

(Note also the parable of the Sower, the parable of the wheat and tares and the parable of the mustard seed which immediately precede the parable of the leaven. The first three parables show different facets of the results of the working of the leaven in the fourth parable [Matthew 13:3-8, 18-32].)

All seven parables in this chapter have to do with the course of Christianity throughout the present dispensation and/or with events at the conclusion of the dispensation after the Church has been removed from the sphere of activity, with the last three parables having to do with events immediately preceding and leading into the Messianic Kingdom itself. Once this woman had placed leaven in the three measures of meal, the course of Christianity was set. The leaven would work in the meal throughout the dispensation, climaxing its work at the end of the dispensation with the entire three measures of meal being completely saturated with leaven.

“Leaven” in Scripture, as previously noted, always refers to that which is false or corrupt. The “leaven of the Pharisees and the Sadducees” was false doctrine (Matthew 16:6-12); and “leaven” associated with Christians, in like manner, can only refer to that which is false or corrupt in their lives (cf. Exodus 12:14-20; 1 Corinthians 5:1-8).

Leaven in Exodus 12, because of that which it symbolized, could occupy no place in the house of an Israelite following the issues surrounding the death of the firstborn in Egypt; and that which leaven symbolizes must, in like manner, never be allowed to occupy a place in the life of a Christian today.

“Three [the ‘three’ measures of meal into which the leaven was placed]” is the number of Divine perfection. The number “three,” for example, is used of the Godhead — Father, Son, and Holy Spirit. It is used concerning the time of Christ’s resurrection. Christ was raised from the dead on the third day, which points to the coming third day (the third one-thousand-year period dating from Calvary) when all of God’s firstborn Sons (“Jesus,” “Israel,” and “the Church” following the adoption [another triad]) will be raised up, i.e., elevated to their proper positions on and over the earth. In that day, Divine perfection in God’s plan for the ages will be worked out to perfection in its fullness.

God has forbidden the placing of leaven in meal (Leviticus 6:14-17), as this woman did in Matthew 13:33. Meal is made from crushed wheat. “Wheat” is sown by the Sower in Matthew 13:3 (the Lord Jesus Christ [Matthew 13:37; John 12:24]) and has to do with that which is sown in the field in Matthew 13:24 (the sons of the kingdom [Matthew 13:38]). The three measures of meal, in the light of related Scripture, could only point to doctrine emanating from the triune God. This doctrine, in the light of the context, must pertain particularly to “the Sower,” “the sons of the kingdom,” and “the word of the kingdom.”

Result of Apostasy

The woman in Matthew 13:33, a propagator of that which is false or corrupt, can only be associated with Satan and his false system of doctrine. This woman inserted leaven into the three measures of meal very early in the history of the Church, as evidenced by the rampant apostasy which began to exist in the early Church even during the first century.

The leaven has been working for over nineteen centuries, it is presently working, and it will continue to work until “all [KJV: the whole]” has been leavened. Scripture places the completion of the leavening process at the end of the present dispensation, exactly where we are living today. The latter days in Christendom, prophesied in Scripture, will be marked, not by great revivals or a widespread teaching of the Word of God, but by the completion of a leavening process, resulting in apostasy.

Conditions in Christendom throughout the dispensation are set forth in the seven letters to the seven Churches in Revelation 2; 3. These are seven epistles to seven churches existing in the first century during John’s day, which portray the history of the Church throughout the dispensation. The leaven placed in the three measures of meal was already at work in these churches; and one church, the Laodicean Church (Revelation 3:14-21), had, even before the end of the first century, become completely corrupted by the leaven. This church, the seventh and last of the named churches, depicts the final form of Christendom at the end of the dispensation after the leaven has permeated all of the meal into which it had previously been placed.

In this respect, the epistle to the Laodiceans corresponds to the epistle of Jude. As in 2 Timothy and 2 Peter, the apostasy had already set in during the opening several decades of the dispensation; but conditions in both epistles portray Christianity more particularly at the end of the dispensation (when the leaven will be doing its most damaging, end-time work), immediately before the removal of the Church and the beginning of the Tribulation (Revelation 4:1ff; 6:1ff).

Several things distinguish the Laodicean church from the others:

a) Nothing good was recorded about this church.

b) Only a form of godliness remained within this church (Revelation 3:15-16; cf. 2 Timothy 3:5).

c) Materialism had permeated this church to such an extent that it was spiritually destitute (Revelation 3:17-18).

d) Christ stood on the outside, not within (Revelation 3:20).

To some individuals it is inconceivable that Christians can apostatize from the faith to the extent that they become as the Laodiceans — “wretched, miserable, poor, blind, and naked.” But this is exactly the biblical picture of the Church in the latter days, after the leaven has been at work for almost two millennia.

The “lukewarmness” of the Laodicean church in John’s day fostered the working of the leaven (Revelation 3:16), for leaven works more rapidly in a place where the temperature is not too hot or too cold. And the “lukewarmness” of the Laodicean church of today (where the proclamation of the Word of the Kingdom is all but absent) is allowing the leaven to do its most rapid and damaging work of the entire dispensation.

Because of this, apostasy is not only presently abounding but it will increasingly continue to abound on every hand as the Church moves even closer to the end of the present dispensation; and conditions wrought by the leaven within these lukewarm confines, will continue to rapidly deteriorate the mass until “fire” stops the working of the leaven after the dispensation has run its course (cf. 1 Corinthians 3:11-15).

The message to each church throughout Revelation 2; 3 concerns conditions existing among Christians in these churches. Then, at the conclusion of each message is an overcomer’s promise to Christians within these churches, even to Christians in the most corrupt church of all, the Laodicean church: “To him who overcomes . . . .” (Revelation 2:7, 11, 17, 26-28; 3:5, 12, 21).

Overcomers’ promises of this nature can only be for Christians alone, for only Christians are in a position to overcome and be recipients of the things promised in these two chapters — things which, in their entirety, are millennial in their scope of fulfillment.

(For additional information on the seven parables in Matthew 13 and the epistles to the seven churches in Revelation 2; 3, refer to the author’s books, in this site, Judgment Seat of Christ BOOK and Mysteries of the Kingdom BOOK.)

Apostasy and the Mysteries

Holding the mystery of the faith with a pure conscience . . .

And without controversy great is the mystery of godliness . . .

Now [But] the Spirit expressly says that in latter times some will depart [apostatize] from the faith, giving heed to deceiving spirits and doctrines of demons,

speaking lies in hypocrisy, having their own conscience seared with a hot iron. (1 Timothy 3:9, 16; 4:1-2 [16a])

1) “the mysteries of God” (1 Corinthians 4:1)

Two mysteries are mentioned in 1 Timothy 3:9, 16, and both appear immediately before the reference to apostasy in the latter days (1 Timothy 3:4:1-2). A “mystery” refers to a truth previously seen in the Old Testament but not fully opened up and revealed, and teachings within all mysteries in the New Testament move toward the same end (an end, in reality, toward which all Scripture moves) — the termination of this dispensation and the ushering in of a new dispensation. The “mystery of God” will be brought to completion immediately prior to the Messianic Era (Revelation 10:7); and all revealed mysteries, within their framework of completion, move toward this same point in time.

Mysteries in the New Testament begin with the “mysteries of the kingdom of the heavens” in Matthew 13. These mysteries (seen in seven connected parables) provide a chronological sequence of events during and following the present dispensation, which will be culminated at the beginning of the Messianic Era.

Teachings within these mysteries have to do centrally with the present work of the Spirit among Christians (present dispensation) and the Son’s future work on behalf of Christians (during the Tribulation, during the last seven years of the preceding dispensation). And the counter-work of Satan has to do with the “doctrines of demons,” associated with the “mystery of iniquity,” as he seeks to subvert the work of God.

The mystery dealt with more than any other in the New Testament was revealed to the apostle Paul by Christ Himself via “revelation [personal appearance]” and is called in Scripture simply “the mystery” or “the mystery of Christ” (Romans 16:25; Ephesians 3:3-4, 9; Colossians 1:26-27; 4:3). This mystery is defined by Paul as “Christ in you [lit., ‘Christ (the One who will rule and reign) being proclaimed among you’], the hope of glory” (Colossians 1:27), pointing to that future day when “Christ who is our life appears,” and Christians will “appear with Him in glory” (Colossians 3:4).

This mystery has to do with the fact that believing Jews and believing Gentiles, forming the “one new man” in Christ, will, after being approved at the judgment seat of Christ, be the recipients of heavenly promises and blessings as joint-heirs with Christ in His kingdom (Ephesians 3:6; cf. 1 Corinthians 9:24-27; James 1:12; 1 Peter 1:7-9). This mystery has for its end the realization of the Christians’ present hope.

Another mystery is that of Israel’s present blindness, awaiting “the fullness of the Gentiles” (Romans 11:25). This mystery, as the others, has to do with events during the present time that will be completed immediately preceding the coming kingdom. The purpose for Israel’s blindness is to allow for “the fullness of the Gentiles,” and the purpose for “the fullness of the Gentiles” is that God may, in the coming dispensation, have “a people for His name [a people separate from Israel — namely, the Son’s wife, who will rule as consort queen with Him].”

After “the fullness of the Gentiles has come in,” Israel’s blindness will be lifted (Romans 11:26). God will then have a people for His name here on earth (Israel, following the nation’s repentance, conversion, and restoration) and a people for His name in the heavens (the Church, following this new nation’s removal from the earth, adoption, and establishment in heavenly places).

Another mystery concerns the resurrection of the dead and the translation of the living “in Christ” (1 Corinthians 15:51-58; 1 Thessalonians 4:13-18). This mystery has to do with the removal of the saints (body, soul, and spirit) from the earthly sphere to a heavenly sphere, with a view to the coming reign of Christ from the heavens.

Certain things concerning the resurrection of the dead, the translation of the living, and saints occupying heavenly places were revealed during Old Testament days (Genesis 5:24; 2 Kings 2:11; Job 19:25-27; Ezekiel 37:12-14, 23-25; Daniel 7:25-27). But that which was not fully opened up to saints of preceding generations, “the mystery,” focuses on a people separate from Israel, comprised of those “in Christ,” who are to be associated with a separate resurrection, experience translation, and occupy heavenly places.

Other mysteries, such as those in 1 Timothy 3:9, 16, have to do with the present activities of the saints, with a view particularly to events during the coming millennial day. The “mystery of the faith” (1 Timothy 3:9) and the” mystery of godliness” (1 Timothy 3:16) have to do with the present faithfulness on the part of Christians, with a view to their receiving the “end [‘goal’]” of faith, the salvation of their souls (1 Peter 1:9; cf. Hebrews 10:38-39; 11:1ff).

The word translated “godliness [‘mystery of godliness’]” in the Greek text is eusebeia, which is a term used of men alone, not of God. This word refers to Christians exercising “piety,” “godliness,” “reverence” in their lives.

Both the “mystery of the faith” and the “mystery of godliness,” as they relate to the salvation of the souls of those “in Christ,” were seen in the types dealing with the subject, though not fully opened up and revealed in the Old Testament.

In this respect, these types could not be properly understood apart from the antitypes. The antitypes would unlock the types, and the types would then shed a world of light on the antitypes. (cf. 1 Peter 1:10-12). And, because later revelation was required to open up and explain this material in the Old Testament, these are termed “mysteries” in the New Testament.

2) “the mystery of lawlessness [KJV: iniquity]” (2 Thessalonians 2:7)

To counter the work of God within His revealed mysteries, Satan, in connection with his activities among Christians, has what Scripture calls, “the mystery of lawlessness” (2 Thessalonians 2:7, 9-10). In Revelation 2:24, “the depths of Satan,” as opposed to “the deep things of God” in 1 Corinthians 2:10, is mentioned as well. And the construction of the Greek text in both Scriptures is identical.

These opposing doctrines are literally called, “the deep things of God,” and “the deep things of Satan.”

The deep things of God reveal the things that God would have His people know; and we’re told that “the doctrines of demons” emanate from the deep things of Satan, as Satan seeks to mislead God’s people (1 Timothy 4:1ff).

Thus, God has His “deep things,” associated with His “mysteries” (cf. 1 Corinthians 2:7); and Satan, the great counterfeiter, has his “deep things,” associated with “the mystery of lawlessness.”

Satan’s great objective today, within the scope of “the mystery of lawlessness,” is to counter teachings (through false doctrine) within “the mysteries of God.” Note how teachings concerning “the mystery of the faith” in 1 Timothy 3:9 are countered through “the doctrines of demons” in 1 Timothy 4:2. The “mystery of the faith” is to be held with “a pure conscience”; and in 1 Timothy 4:2, out of “lies in hypocrisies and lying words,” demons, through their doctrines, “sear one’s conscience” (literal thought from the Greek text).

Conscience has to do with “spiritual awareness.” The word was used earlier in first Timothy concerning the spiritual warfare and faithfulness as they relate to “the faith” (1 Timothy 1:19-20 [the second use of “faith” in 1 Timothy 1:19 is articular in the Greek text]). The doctrine of demons is designed to scar one’s spiritual awareness, adversely affecting one’s faithful, godly walk in the present world.

Satan, above everything else, does not want “the mysteries” proclaimed. These “mysteries” all pertain to some facet of the “word of the kingdom,” which speaks of that future day when Satan and His angels will be put down, with Christ and His co-heirs then moving in and taking the kingdom, i.e., moving in and taking over the government of the earth.

Christ has already shown Himself fully qualified to replace Satan as the Ruler over this earth, and Satan can do nothing about Christ and His present status. However, Christians are presently in the process of qualifying (or being disqualified) to replace the fallen angels ruling under Satan; and if Satan could prevent this from happening, he could prevent Christ from taking the kingdom, for Christ would have insufficient, qualified personnel to occupy the necessary positions of power and authority in the kingdom. Thus, in one respect, Satan’s present activity is directed against Christians toward this end.

The entire present dispensation is an interval during which God is taking out of the Gentiles “a people for His name.” And those whom God is removing from the Gentiles are the ones who are being offered positions with Christ in the coming kingdom. These are the ones who will replace the incumbent rulers. That’s what “the mysteries of God” are about; and that is also what “the mystery of lawlessness,” in a counter respect, is about.

The great apostasy in the Church during the latter days, brought into existence through the “leaven” placed in the three measures of meal and associated with the “doctrines of demons,” is being accomplished through one central means: taking the truth of the Word of God and twisting, perverting, this truth (1 Timothy 4:1-2). And this is being done with one central goal in view: the destruction (the leavening) of all sound doctrine pertaining to the coming kingdom of Christ.

Introducing Apostasy in Jude

Jude, a bondservant of Jesus Christ, and brother of James, to those who are called, sanctified [loved] by God the Father, and preserved in Jesus Christ:

Mercy, peace, and love be multiplied to you. (Jude 1:1-2)

1) “Jude”

Jude begins his epistle with his own name, which is literally “Judas” in the Greek text. The name “Judas” is derived from the Greek form of the Hebrew name for “Judah” (cf. Matthew 1:2 KJV). This was a common name in Israel during the days when our Lord was upon the earth, but this name, understandably, is seldom used today. Through the actions of another person named “Judas” (Judas Iscariot), the name has become a synonym for traitor or apostate.

Judas Iscariot, numbered among the twelve, betrayed the Lord for thirty pieces of silver. Judas was appointed to the apostolate by the Lord (Matthew 10:1-4), and from this position he “by transgression fell [‘turned aside,’ ‘fell away’]” (Acts 1:25). Judas “stood away from” the other eleven. Insofar as the apostolate and the message being proclaimed were concerned, Judas became an apostate.

The fact that the epistle of Jude was written by an individual whose name has become associated with traitorous actions (apostasy) is no mere coincidence. Nor is it coincidental that his name is the very first word that appears in the epistle. The epistle of Jude, by the very name of the writer itself, begins with the mark of apostasy.

Jude was the brother of James (Jude 1:1), apparently the same as the writer of the epistle of James and a half-brother of the Lord (Galatians 1:19). In this respect, the writer of the epistle of Jude would be the same Jude (“Judas,” “Juda”) mentioned in Matthew 13:55 and Mark 6:3, one of four half-brothers of Jesus (cf. Psalm 69:7-8). None of the half-brothers of Jesus were numbered among the twelve apostles, but two (if this is the same Jude from Matthew 13:55 and Mark 6:3) were later singled out by the Lord to write New Testament epistles.

James, in his epistle, deals specifically with the great doctrine of the salvation of the SOUL; and Jude, in his epistle, also deals with this same doctrine, but from a different perspective — from the perspective of apostasy that will engulf the Church in the latter days (the same as Peter presented in his second epistle), producing a dark-age effect upon all correct Scriptural teaching pertaining to the salvation of the SOUL.

The fact that the writer of the epistle of Jude was apparently a family member of the Lord is itself, as the name “Judas,” not without significance. The latter-day apostasy, of which Jude writes, will be entered into by family members of the Lord — those within the family of God, the children of God, the saved. Thus, the name “Jude [‘Judas’]” and the apparent relationship of Jude to the Lord set the tone, at the very beginning, for the entire epistle.

2) “Sanctified…Preserved…Called”

Jude directs his epistle to “to those who are called, sanctified [loved] by God the Father, and preserved in Christ Jesus” (Jude 1:1). Most of the better Greek manuscripts have the word for “love” rather than the word for “sanctify” in this verse, and this is the translation which one will find in versions such as the ASV, NASB, NIV, et al.

The word for “love” is in the perfect tense in the Greek text, indicating action completed in past time, with present, continuing results (results based on the past, completed action). By and through a completed act, the love of God has been manifested (past). God manifested His love at Calvary; and the perfect tense shows that the manifestation of this love, based on the Son’s past, completed work, continues uninterrupted. God is the One who loves, and man is the object of His love. God’s love is an active, continuing, ever-abiding love that exists during all present time and will continue to exist during all future time.

The recipients of God’s love will never be estranged from this love. Paul asks the question in Romans 8:35:

Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?

The question is then answered in Romans 8:38-39:

For I am persuaded that neither death nor life, nor angels nor principalities nor powers, nor things present nor things to come,

nor height nor depth, nor any other created thing, shall be able to separate us from the love of God which is in Christ Jesus our Lord.

Nothing in God’s material universe, present or future, can separate Christians from His love. A Christian may appear in the presence of Christ naked and ashamed at the end of this dispensation (cf. Romans 8:35; Revelation 3:17-18), but this, although resulting in dire consequences, will not separate him from the love of God. Man’s unfaithfulness can have no bearing on God’s faithfulness (2 Timothy 2:13). A Christian can pass through any experience of life and pass out of life into death without effecting a change in the nature of God’s love toward that individual personally. God does not change, and His love toward His creature does not change. Based on a past, completed work, this love is a present reality that will endure forever.

The word “preserved,” also in the perfect tense, could be better translated, “kept.” Christians are “kept in Christ Jesus.” This is in association with our past salvation experience and its present, continuing results. The word “kept” is unique insofar as introductory remarks in New Testament epistles are concerned. Paul used words such as “faithful,” “beloved,” and “called,” but Jude alone used the word “kept.”

A similar word appears in 1 Peter 1:5 (also translated “kept” in the English text, but from a Greek word having a slightly different meaning):

who are kept [i.e., guarded; lit., “who are being kept under guard” (passive participle)] by the power of God through faith for salvation ready to be revealed in the last time.

Studying Jude in the light of this verse, it is not difficult to understand why the guarding, keeping power of God will be sorely needed by Christians in the latter days. Confronted with apostasy on every hand, Christians must be guarded, kept by the power of God, as they, “through faith,” keep their goal set on the “salvation [salvation of the SOUL] ready to be revealed in the last time.”

Not only were the Christians to whom Jude wrote “loved” and “kept,” but they were also “called.” The “called” were the saved. They had been saved for a purpose, and their calling had to do with that purpose.

. . . God from the beginning chose you for salvation through sanctification by the Spirit and belief in the truth,

to which He called you by our gospel [not the good news concerning the grace of God but the good news concerning the coming glory of Christ], for the obtaining of the glory of our Lord Jesus Christ.” (2 Thessalonians 2:13-14 [13b])

Other Scriptures show that an individual must be “called out” of the “called” (cf. Matthew 22:14) in order to be a partaker of “the glory of our Lord Jesus Christ.” The message in Jude is to the “called,” with a view to their being “called out” and realizing the hope of their calling, which is associated with the glory to be revealed.

3) “Mercy . . . Peace . . . Love”

Jude concludes his introductory remarks with, “Mercy, peace, and love, be multiplied to you.” A similar Divine order beginning every Pauline epistle, with the exception of three, is “Grace to you, and peace . . . .” “Grace” must always stand first, for, apart from God’s grace, all is meaningless and vain. When God deals with man in grace He considers neither man’s merits nor demerits. Grace is that which God is able to do completely apart from human intervention; and such dealings must always precede the manifestation of His mercy, peace, and love.

The fact that “mercy” is used in the salutations of 1 Timothy, 2 Timothy, and Titus possibly provides the reason for its usage in Jude 1:2. First and Second Timothy are epistles which also, to some extent, deal with apostasy (e.g., 1 Timothy 4:1ff; 2 Timothy 3:1ff); and Titus deals specifically with the “blessed hope” set before Christians (Titus 1:2; 2:13; 3:7), which has to do with life (salvation of the SOUL) in the coming age (cf. Jude 1:21). Mercy is “Divine compassion,” “Divine pity,” which presupposes helplessness and need. God is “rich in mercy” (Ephesians 2:4), and Christians are to “come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need” (Hebrews 4:16).

Helplessness and need in the lives of Christians will be manifested as never before as Christians move deeper into the present, ever-increasing apostasy. And mercy (Divine help), peace (peace of God), and love (love of God) must be multiplied to see Christians safely through the dark days produced by this apostasy.

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Chapter Two

Contending for the Faith

Beloved, while I was very diligent to write to you concerning our common salvation, I found it necessary to write to you exhorting you to contend earnestly for the faith which was once for all delivered to the saints. (Jude 1:3)

Following introductory remarks in Jude 1:1-2, Jude calls attention to the original intent of his epistle. Jude had originally set about to write an epistle dealing with the “common salvation [salvation by grace through faith, possessed commonly by all believers]”; but the Holy Spirit prevented him from writing upon this subject and, instead, moved him to write upon something entirely different. The Holy Spirit moved Jude to write upon contending for the faith during a day of apostasy.

There are two indispensable keys that one must possess when studying the epistle of Jude:

1) A correct understanding of “apostasy from the faith” as it relates to both individual Christians and to the Church as a whole.

2) A correct understanding of exactly what is meant by the expression “contend earnestly for the faith.”

These things must be grasped at the very outset; else the main message in this epistle will either be distorted or lost to the reader.

“Apostasy from the faith,” the first indispensable key, was the main subject under discussion throughout the introduction to this book; and this introductory material should prove sufficient to provide a base upon which one can build as he moves on into the epistle of Jude and views the various forms which apostasy can take.

Those who apostatize from the faith are Christians, not those of the world. It is not possible for an unsaved person to “stand away from” the faith, for he has never come into a position relative to the faith from which he can stand away. Only individuals from among the saved can possibly come into this position, and only these same individuals can enter into this latter-day apostasy in the true sense of the word.

The second indispensable key that one must possess to correctly understand the epistle of Jude is the subject matter at hand in our present study — “contend earnestly for the faith,” which, in one sense of the word, is the opposite of “apostasy from the faith.” However, contrary to popular interpretation, this opposite meaning has nothing to do with being a protector or guardian of the great Christian doctrines (e.g., divinity and virgin birth of Christ, salvation through a vicarious death and the shedding of blood, etc.). Rather, something entirely different is in view, and this will constitute the subject matter of this chapter.

Striving in the Contest

The words translated “contend earnestly” in Jude 1:3 are from the Greek word epagonizomai. This is an intensified form of the word agonizomai, from which we derive the English word “agonize.” The word agonizomai is found in such passages as 1 Corinthians 9:25 (“competes,” KJV: “striveth”), 1 Timothy 6:12 (“fight”), and 2 Timothy 4:7 (“fought”). This word refers particularly to “a struggle in a contest.”

In 1 Corinthians 9:24-27, Paul pictured himself as a contestant in a race, with a victor’s crown to be won through a successful completion of the race. And he pictured himself running the race in the most intense manner possible, using the word agonizomai to describe his actions as he ran. Paul strained every muscle of his being as he sought to finish the race in a satisfactory manner and be awarded the proffered crown.

And Paul sought to encourage others to run after the same fashion, keeping the same goal in view.

1 Timothy 6:12a states:

Fight the good fight of faith, lay hold on eternal life, to which you were also called . . . .

This verse could be better translated:

“Strive [Greek: Agonizomai, the word from which the English word ‘agonize’ is derived] in the good contest [agon] of the faith; lay hold on life for the age, whereunto you are also called . . . .”

Agon, translated “contest,” is the noun form of the verb agonizomai, translated “competes” (KJV: “striveth”). A contest/race is in view (same as 1 Corinthians 9:24-27), and it is a “contest [race] of the faith.” It is “competing” or “striving” relative to the faith.

The same thing is similarly stated in 2 Timothy 4:7a:

I have fought the good fight [i.e., ‘I have strived (agonizomai) in the good contest (agon)] . . . .

The “contest” here, as in 1 Timothy 6:12 and as seen in the latter part of this verse, has to do with the faith. And the goal set forth in both sections of Scripture is the same:

. . . I have finished the race [the contest], 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 . . . . (2 Timothy 4:7-8a [7b]; cf. 1 Timothy 6:12, 15, 18).

The contest or race here is the same race set forth in 1 Corinthians 9:24-27, with one or more crowns in view at the end of the race. And successful completion of the race will result in the runner being crowned, anticipating the coming rule from the heavens over the earth as a joint-heir with Christ (called “life for the age” in 1 Timothy 6:12).

With these things in mind concerning the use of the word agonizomai in connection with “the faith,” note the expression “contend earnestly for the faith” in Jude 1:3. In keeping with the other translations, the exact thought brought out by the word epagonizomai in Jude (an intensified form of agonizomai, the word used in 1 Timothy 6:12; 2 Timothy 4:7), could perhaps be better understood by using the translation “earnestly strive.” Once again a contest/race is in view, and the thought is really earnestly striving “with respect to the faith” rather than earnestly striving “for the faith.”

The wording in the Greek text will allow either translation, but related Scriptures are concerned with the basic thought from the former translation rather than the latter. Earnestly striving “with respect to the faith” in Jude carries the identical thought as striving “in the good contest of the faith” in 1 Timothy. The intensified form of agonizomai (used only this one place in the New Testament) undoubtedly appears in Jude because of the subject of the epistle (apostasy) and the immediate danger of the recipients of this message being caught up in the apostasy at hand.

Jude and 2 Peter

Understanding exactly what is involved in earnestly striving “with respect to the faith” in Jude is possibly best brought out in 2 Peter. Second Peter is the companion epistle to Jude. Both epistles deal with the same subject matter throughout — “faith,” and “apostasy.” “Faith” appears first in both epistles (Jude 1:3; 2 Peter 1), followed by “apostasy” from the faith (Jude 1:4ff; 2 Peter 2; 3).

Second Peter also occupies the same unique relationship to 1 Peter that Jude occupies relative to all the preceding epistles — Pauline and General. First Peter deals specifically with the salvation of the soul, and 2 Peter deals with “faith” (2 Peter 1) and “apostasy” (2 Peter 2; 3) in relation to this salvation. The same order is set forth in Jude and the epistles that precede. The epistles preceding Jude, Pauline and General, also deal specifically with the salvation of the SOUL. Jude then forms a capstone for the entire subject, presenting, as 2 Peter, “faith” in relation to the salvation of the soul first (Jude 1:3), and then “apostasy” in relation to the salvation of the soul (Jude 1:4ff).

Parallels in the sections on apostasy from the faith in both epistles (2 Peter 2:1ff; Jude 1:4ff) clearly illustrate the oneness of Peter’s and Jude’s messages. Numerous identical subjects, events, and places are recorded in the same order (cf. 2 Peter 2:1-3 and Jude 1:4; 2 Peter 2:4-9 and Jude 1:6-7; 2 Peter 2:10-14 and Jude 1:8-10; 2 Peter 2:15-16 and Jude 1:11; 2 Peter 2:17-18 and Jude 1:12-13, 16; 2 Peter 3:1-13 and Jude 1:17-19).

“Apostasy” in both instances is from the same “faith”; and since Scripture is to be interpreted in the light of Scripture, a proper study on either “faith” or “apostasy” in one epistle would necessitate a study of the same subject matter in the other epistle. The best available commentary on Jude is Second Peter, along with other related Scripture; and the best available commentary on 2 Peter is Jude, along with other related Scripture.

Our main interest at hand is the parallel sections on “faith” in the two epistles. Where Jude devotes one verse to contesting earnestly with respect to the faith (Jude 1:3), Peter devotes the greater part of an entire chapter to maturity in the faith (2 Peter 1). And this chapter, in the light of Jude and other related Scripture, is actually a dissertation on contesting earnestly “with respect to the faith,” which will result in the one engaged in this “contest of the faith” (if he runs according to the rules) “receiving the end [‘goal’]” of his faith, even the salvation of his SOUL (1 Peter 1:9). Thus, in order to properly understand Jude 1:3, the remainder of this chapter will be drawn from 2 Peter 1.

(Note that 2 Peter 1 is Scripture’s own commentary on Jude 1:3. And this commentary is perfectly in line with that which is stated about “the faith” at any other point in Scripture.)

Maturity in the Faith

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 2 Peter 1:5-7, 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.

Peter then states in 2 Peter 1:8:

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.

The Greek word epignosis, referring to a “mature knowledge,” occurs three times in 2 Peter, chapter one (2 Peter 1:2-3, 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 2 Peter 1:5-8, 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, 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).

Fruit-Bearing for the Kingdom

In 2 Peter 1:5-11, fruit-bearing is in view; and fruit-bearing is associated with things abundantly supplied in faith (2 Peter 1:5-7), a mature knowledge of our Lord Jesus Christ (2 Peter 1:8-9), one’s “calling and election” (2 Peter 1:10), and “entrance” into the coming “kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11).

1) Things Abundantly Supplied in Faith (2 Peter 1:5-7)

Every Christian is in possession of faith, obtained “through the righteousness of our God and Savior Jesus Christ.” This faith can be very active, or it can be weak, anemic, or even dead (James 2:17, 20, 26). But faith, even though looked upon as anemic or dead, is still present with the believer; and it can never pass away (1 Corinthians 13:13).

The word “dead” appearing in James 2:17, 20, 26 KJV, in connection with faith, can only refer to a “barren” or “fruitless” faith. This type of faith is void of works, and works are necessary to bring forth fruit and bring faith to its goal.

In a number of the older Greek manuscripts the word for “barren” appears in the text of James 2:20 rather than the word for “dead,” equating “barren” in this verse with “dead” in James 2:17, 26. However, one need not belabor whether or not the word for “barren” in these older manuscripts is the correct rendering of the text, for 2 Peter 1:5-8 teaches the same thing concerning a “barren” faith.

2 Peter 1:5 should literally read: “But also for this cause, giving all diligence, abundantly supply in your faith…” Because of that which has preceded (outlined in 2 Peter 1:1-4) — things resulting from a mature knowledge (epignosis) “of God and of Jesus our Lord” — the Christian is commanded to follow a certain stepped course of action. And this course of action will result in “fruit-bearing,” within one’s mature knowledge (epignosis) “of our Lord Jesus Christ” (2 Peter 1:8). And this will, in turn, ultimately result in an abundant entrance “into the everlasting kingdom of our Lord and Savior Jesus Christ” (2 Peter 1:11).

a) “Add to [‘Abundantly supply in’] your faith virtue” (2 Peter 1:5): The words “Add to” should literally be understood as “Abundantly supply in” throughout 2 Peter 1:5-7. The Greek word translated “virtue” is arete (same as 2 Peter 1:3), which could be understood as either “virtue” or “moral excellence.” And when used relative to God, the word has to do with His power. The thought contextually would have to do with Christians exercising “moral excellence” under the leadership of the Holy Spirit. Thus, with Christians conducting their lives in this manner, divine power through the Spirit’s leadership would be in view through the use of the word.

b) “And to [‘in’] virtue knowledge” (2 Peter 1:5): “Knowledge” is the translation of gnosis (the regular Greek word for “knowledge”) rather than epignosis (“mature knowledge”) as used in 2 Peter 1:2-3, 8

Gnosis refers to the accumulation of facts, which may result in epignosis, but not necessarily. Epignosis is more restricted in its usage, having to do with knowledge pertaining more particularly to things relating to the coming kingdom (ref. Part 2, “A Mature Knowledge” that follows).

c) “And to [‘in’] knowledge self-control [KJV: ‘temperance’]” (2 Peter 1:6): The Greek word translated “temperance” in the KJV of the Bible is egkrateia, which means “self-control,” “mastery over oneself.” This is a compound word from en and kratos (en means “in,” and kratos means “power”). The reference is to passions and desires emanating from the man of flesh being held in check. And this is accomplished through allowing the Spirit to govern and control one’s life, which goes back to the divine power previously seen through the word arete in 2 Peter 1:5.

d) “And to [‘in’] self-control patience” (2 Peter 1:6): The Greek word translated “patience” is hupomone, which has to do with “patient endurance” under trials and testing during the pilgrim walk. This is a compound word from hupo and mone (hupo means “under,” and mone means “stay,” or “remain”). Thus, the word literally means, “remain under”; and the compound word is possibly best understood by the translation, “patient endurance.”

Note how the verb form of this word (hupomeno) is used in James 1:12:

Blessed is the man who endures [patiently endures] temptation; for when he has been approved, he will receive the crown of life which the Lord has promised to those who love Him.

Note also the use of hupomeno in 2 Timothy 2:10, 12 (translated “endure” and “suffer” [KJV] respectively). Both should properly be translated “patiently endure.”

e) “And to [‘in’] patience godliness” (2 Peter 1:6): The Greek word translated “godliness” is eusebeia. This is a compound word derived from eu and sebomai (eu means “good,” and sebomai means “to worship” or “to reverence”). Thus, eusebeia has to do with Christians exercising “piety,” or “godliness” as they patiently endure the trials and testing of life during their pilgrim walk. The thought is simply a continued building upon that which had been previously stated in the book.

f) “And to [‘in’] godliness brotherly kindness” (2 Peter 1:7): The words “brotherly kindness” are a translation of the compound Greek word philadelphia, comprised of phileo (“love,” “affection”) and adelphos (“brother”). The word should be translated “brotherly love” or “brotherly affection.”

g) “And to [‘in’] brotherly kindness love [KJV: ‘charity’]” (2 Peter 1:7): The Greek word translated “charity” in the KJV of the Bible is agape, which, as phileo, means “love.” However, agape moves beyond mere affection, or the type of love between Christians set forth by the word phileo. Agape has to do with “divine love,” which God is in His character and nature. “God is love,” i.e., “God is agape” (1 John 4:8).

(The word “love,” as the word “spirit” in John 4:24 [“God is spirit”; ref., NKJV, NASB, NIV] is anarthrous in the Greek text [no article before the word], pointing to God’s character and nature.

An article before a word calls attention to identity, even the use of an indefinite article before “spirit” in John 4:24 of the KJV text [the Greek text does not use indefinite articles, only definite]. And the insertion of even an indefinite article before “spirit” in the translation of this verse changes the meaning intended by the Greek text entirely.)

Agape is also the same word used relative to man in the context of this verse in 1 John. “Love” set forth by the word agape is the highest type love attainable. This is love produced by the Holy Spirit in the life of a faithful believer. Agape appears after all the other things mentioned in 2 Peter 1:5-7. It must be supplied last, for it is placed at the height of Christian experience, and nothing can be added therein (cf. 1 Corinthians 13:1ff; agape is used throughout this chapter).

2) A Mature Knowledge (2 Peter 1:8-9)

Epignosis in Scripture has a peculiar relationship to the salvation to be revealed, the salvation of the soul. This word appears in passages that have to do with the saints possessing a mature knowledge in things related to the coming kingdom. The list is by no means complete, but throughout the New Testament epignosis is associated with a mature knowledge of “God,” of God’s “Son [‘the mystery of God, Christ’],” God’s “will,” truths pertaining to “faith,” “life,” and “godliness,” the coming “judgment” of the saints, “the blessed hope,” and the coming “inheritance” of the saints (Romans 1:28; Ephesians 1:17-18; 4:13; Colossians 1:9-12; 2:2; 3:10; 1 Timothy 2:4; 2 Timothy 2:25; 3:7; Titus 1:1-2; 2:13; 3:7; Hebrews 10:25-31; 2 Peter 1:1-8; 2:20-21).

Epignosis, having to do with an impartation of things pertaining to “life and godliness,” allows Christians to escape the “pollutions of the world” (2 Peter 1:3-4; 2:20). Rejection of epignosis, on the other hand, places Christians in the dangerous position of being easily entangled in the things that epignosis allows them to escape (Romans 1:28; 2 Peter 2:20-22).

“All filthiness and overflow of wickedness” must be set aside prior to receiving the “implanted [KJV: ‘engrafted’] Word, which is able to save your SOULS” (James 1:21); and the reception of this Word progressively produces the renewing of your mind “in knowledge [epignosis] according to the image of Him who created him,” working the metamorphosis in one’s life (Romans 12:1-2; Colossians 3:10), allowing that person to escape the entanglements of the world.

Epignosis has to do with the “strong meat” of the Word, which is associated in Hebrews 5:6-14 with Christ and His Melchizedek priesthood. Those who have been enlightened in these truths — have been allowed by God to move from gnosis to epignosis — and then “fall away” are the ones who become entangled again in the affairs of the world (Hebrews 6:1-6). The fact that such persons cannot be renewed again unto repentance (Hebrews 6:4, 6) will answer the question concerning why it would have been better for such individuals not to have known “the way of righteousness” (2 Peter 2:21) through coming into possession of epignosis (2 Peter 2:20).

Hebrews 5; 6 must be understood in the light of Hebrews 3; 4, which contain the record of the Israelites being allowed to go on into things beyond the death of the firstborn in Egypt. They first passed through the Red Sea. Going down into the Sea points to death (as it pertains to the old man, to Egypt), coming up out of the Sea points to resurrection (as it pertains to the new man, to the land ahead). The events of Sinai then soon followed.

A “mount” in Scripture signifies a kingdom. This is where the Israelites received the Law (the rules and regulations governing the people within the theocracy that lay ahead), and this is where they both received the instructions for and built the tabernacle (the dwelling place of God among His people within the theocracy).

They were then allowed to go up to the very border of the Promised Land itself, hear the report about the land from the twelve spies, and taste the actual fruits of the land that the spies had carried back with them.

In this respect, the Israelites were allowed to move from gnosis to epignosis; but they turned away (fell away), and it was then impossible to renew them again unto repentance (Numbers 13; 14). They were overthrown in the wilderness.

It would have been better for the ones who were overthrown (the entire accountable generation, twenty years old and above, save Caleb and Joshua) not to have known these things about the land (equivalent in the antitype to, “it had been better . . . not to have known the way of righteousness” for Christians in 2 Peter 2:21), than after they knew these things, “to turn from the holy commandment delivered to them” (Numbers 13:30; Deuteronomy 1:21ff; cf. Joshua 1:1-2). It was so with the Israelites in the type, and thus will it be for Christians in the antitype.

3) Call and Election (2 Peter 1:10)

Individuals are to give diligence to make their “call and election sure.” The word “election” could be better translated “called out.” The words translated “call” and “election” in this verse are from the same root forms as the words translated “called” and “chosen” in Matthew 22:14, which should literally be translated, “For many are called, but few are called out.”

(Both an individual’s calling and out-calling have to do with the same thing. His calling can’t have to do with the Christian’s presently possessed salvation, for he can’t make that anymore “sure” than it already exists. Salvation by grace through faith has already been made “sure,” based on Christ’s finished work at Calvary.

An individual has been saved for a purpose; and that “purpose” would equate to his calling, as “realizing that purpose” would equate to his out-calling. Both have to do with a salvation set in the future, the salvation of the soul; and both have to do with Christians one day being called out of the called and realizing positions as co-heirs with Christ in His kingdom.)

The word “diligent” in 2 Peter 1:10 is from the same word also translated “diligence” in 2 Peter 1:5. With the same intensity that a person is to abundantly supply in his faith virtue . . ., he is to make his calling and out-calling “sure.” The word “sure” is the translation of a word that means “certain,” “firm,” “secure.” And to make his calling and out-calling “sure,” a Christian would have to be knowledgeable concerning that which is in view (note epignosis, “mature knowledge,” in 2 Peter 1:8).

There can be no such thing as following biblical guidelines surrounding the purpose for one’s salvation and, at the same time, ignoring one’s calling and out-calling. The entire concept widely promulgated in Christian circles today that states or teaches that the one really important thing is just to be saved has no basis in Scripture whatsoever. Scripture places the emphasis on the purpose for one’s salvation. It is man who has turned this around and placed the emphasis back on salvation itself.

The entire purpose for the present dispensation is to procure a bride for God’s Son, with a view to the coming age when the Son will reign over the earth with His consort queen (procured during the present dispensation). God has set aside an entire dispensation lasting 2,000 years for this purpose. He sent His Spirit into the world at the beginning of the dispensation with specific instructions (seen in the type in Genesis 24:3-9).

And the work of the Spirit throughout the dispensation, though it includes breathing life into the one who has no life (salvation of the unsaved), is primarily concerned with procuring a bride for God’s Son.

And the bride is to be taken from the saved, not from the unsaved (seen in the type in Genesis 24 through the specific instructions that Abraham gave his servant and that which the servant did once he was in Mesopotamia — went to the city where Abraham’s kindred resided, and went to Abraham’s kindred in that city [Genesis 24:3-27]).

The whole of the matter surrounding the reason for the Spirit being sent into the world at the beginning of this dispensation has to do with one’s calling and out-calling. And Christians are to be knowledgeable concerning God’s plans and purposes for the present dispensation, making their calling and out-calling “sure.”

4) Entrance into the Kingdom (2 Peter 1:11)

The word “entrance” is the translation of a word which means a road into. The route has been properly marked in the preceding verses, and one can not only follow this route, but he is exhorted to do so. The Christian, through this means, can make his calling and out-calling “sure.”

Peter did not follow “cunningly devised fables” when he made known “the power and coming of our Lord Jesus Christ.” He was an “eyewitness of His majesty.” He saw the Son’s glory when he was with Christ “on the holy mount,” and he penned the epistles of 1, 2 Peter as he was “moved [‘borne along’] by the Holy Spirit” 2 Peter 1:16-21). Peter not only saw and recorded things having to do with the coming kingdom, but he also left detailed instructions concerning that which Christians must do to have a part in this kingdom.

When will Christians learn that they have been saved for a purpose? And when will they learn that this purpose has to do with the coming kingdom?

Positions as joint-heirs with Christ in the governmental structure of the kingdom are presently being offered, and crowns must be won by conquest.

The arch-enemy of our souls is at work in the closing days of this dispensation as never before; but the route for an “abundant entrance” into the kingdom has been properly marked, and the promise of God stands sure:

“To him that overcomes . . . .” (Revelation 2:7, 11, 17, 26-28; 3:5, 12, 21).

And the command given through Jude 1:3, in order that one might one day realize this promise, is clear:

“. . . contend earnestly for [with respect to, in the good contest of] the faith . . . .”

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Chapter Three

Falling Away From the Faith

For certain men have crept in unnoticed, who long ago were marked out for this condemnation, ungodly men, who turn the grace of our God into lewdness [licentiousness], and [even] denying the only Lord God and our Lord Jesus Christ. (Jude 1:4)

The “apostates” in Jude 1:4 are false teachers who are often erroneously thought of as unsaved individuals. However, understanding these false teachers to be unsaved has no basis whatsoever in Scripture. In fact, such a view would militate against that which Jude has to say about false teachers. The context in Jude (continuing into Jude 1:5) and the corresponding section in 2 Peter 2:1-3; cf. 2 Peter 2:19-21) both demonstrate conclusively that the unsaved are not in view at all.

Jude 1:5 has to do with the Israelites under Moses, who were saved out of the land of Egypt, but afterward were destroyed. Not only had these Israelites appropriated the blood of the paschal lambs but they had also been delivered from Egypt (always a type of the world in Scripture).

In the antitype, this has to do with individuals who, as well, have both appropriated the blood of the Passover Lamb and have been delivered from the things of this world. Thus, the antitype can only have to do with Christians under Christ (ref. “. . . having escaped the corruption that is in the world . . . have escaped the pollutions of the world . . . .” [2 Peter 1:4; 2:20; cf. Hebrews 3:1-4:16]).

Then, continuing with the antitype, Jude 1:5 points to the destruction awaiting many of these individuals, awaiting numerous Christians (not pertaining to eternal life [an impossibility] but pertaining to the subject matter at hand, as in the type — the inheritance set before them [inheriting as co-heirs with Christ], in another land [a heavenly land], within the theocracy [the coming kingdom of Christ]). The reason for this destruction awaiting numerous Christians (a destruction that will be seen in their failure to realize the goal of their calling) is revealed in the context in Jude 1:3-4 and in the Old Testament type (Numbers 13:21-14:9, 27-37). Destruction will occur, exactly as in the type, because of “unfaithfulness” (resulting in a falling away, apostasy).

The companion epistle to Jude, 2 Peter, clearly states that these false teachers had been allowed to move from gnosis into epignosis, from “knowledge” into a “mature knowledge” (cf. 2 Peter 2:1-3, 19-21; “knowledge” in 2 Peter 2:20 is epignosis [mature knowledge] in the Greek text). Operating in the spiritual realm is possible only for the saved, whether dealing with gnosis (1 Corinthians 2:14), or with epignosis (2 Peter 2:20). The unsaved are spiritually dead (Ephesians 2:1) and can no more move about in the spiritual realm than can a physically dead person move about in the physical realm.

An unsaved person knows only the soulical nature; he lacks a redeemed spirit into which the Word of God can flow; and he lacks the indwelling Holy Spirit who can take this Word and lead him into all truth — turning the Water into Wine, moving from gnosis to epignosis. All things associated with the new nature are totally alien to unsaved man, and any acquisition of knowledge relates to his soulical (natural) nature and could never be associated with epignosis.

The widespread tendency to read into 2 Peter and Jude what is not there (unregenerate false teachers) has served only to cloud the true issue and rob both epistles of their correct message. The unsaved existing in the midst of Christians today can present both an issue and problem, but any issue and problem presented by the unsaved can only be viewed as of little consequence compared with the issue and problem which apostate regenerate teachers existing in the midst of Christians today present, dealt with in both 2 Peter and Jude.

As previously seen, the false teachers in these two epistles can only be viewed as Christians who have apostatized from the faith, become false teachers, and now stand in the way of those who contend earnestly (KJV: are striving) “for [with respect to, in the good contest of] the faith.”

Standing in the Way

The thought of false teachers standing in the way of those who contend earnestly (are striving) in “the good contest of the faith” is very similar to the actions of the scribes and Pharisees during the time Jesus was on the earth, prior to His crucifixion. The scribes and Pharisees “shut up the kingdom of the heavens against men [‘before men,’ ‘in the presence of men’]” (Matthew 23:13). They were not going in themselves, and they didn’t want anyone else to go in either. They stood in the way of those who were striving to enter.

No other religious group in Israel received a greater condemnation at the hands of Christ than did the scribes and Pharisees. Over and over Christ uttered the condemnatory words:

Woe to you, scribes and Pharisees, hypocrites! (Matthew 23:13-16, 23, 25, 27, 29)

He called them “fools and blind . . . serpents . . . vipers,” and likened them to “whitewashed tombs (KJV: ‘whited sepulchers’), which indeed appear beautiful outwardly, but inside are full of dead men’s bones and all uncleanness” (Matthew 23:17, 19, 24, 26-27, 33).

Even the Sadducees, although spoken against for their unbelief and often placed in the same category with the Pharisees, were never the recipients of such condemnatory words as those recorded in Matthew chapter twenty-three.

What made the difference? Why were the woe’s and the words of condemnation directed toward the scribes and Pharisees (the keepers and teachers of the Law, the fundamental legalists of that day) instead of the Sadducees (a group not holding to the exact letter of the Law [e.g., Acts 23:7-8], who could be looked upon as the liberals of that day)? The answer is obvious. The ones who claimed to believe the Scriptures to the very letter (the scribes and Pharisees) not only exhibited an unbelief greater than that of the Sadducees but this was done in an open, hypocritical manner, producing dire consequences.

The scribes and Pharisees, the legalistic keepers and teachers of the Law, were, by far, the largest religious party in Israel. They, by their very numbers, controlled the religious life in Israel. They had not only rejected the message and the Messenger — the kingdom of the heavens being proclaimed by Israel’s Messiah — but they had stood in the way of others heeding the message and receiving the Messenger. They had “shut up the kingdom of the heavens” in the presence of those in Israel (Matthew 23:13).

This resulted in a widespread unbelief in Israel, climaxed by the nation’s rejection of the King and the Kingdom, followed by the crucifixion of the King Himself. Thus, the Scribes and Pharisees were directly responsible for that which occurred in Israel when Christ came the first time, which accounts for Christ’s condemnatory words directed toward them at the climax of His ministry, immediately preceding the events surrounding Calvary (Matthew 23:1ff).

The same basic thing exists in Christendom today relative to what is often termed the clergy and the laity. And the Word of God concerns itself far more with warnings directed toward those who follow in the paths of the hypocritical scribes and Pharisees — the apostates and those who do their bidding — than it does with warnings directed toward those who have never become associated with “the faith.”

And the basic issue today is the same as it was over 1,900 years ago — the offer of the kingdom of the heavens on the one hand, and certain individuals seeking to subvert this offer on the other hand. False teachers, as their counterparts in Israel, are shutting up “the kingdom of the heavens against men [‘before men,’ ‘in the presence of men’].” They themselves are not going to enter into the kingdom; and their basic aim underlying all their pseudo systems of doctrine, whether they realize it or not, is to also prevent others from entering. They stand in the way of others, producing a widespread unbelief concerning the King and the Kingdom.

Sermon on the Mount

The mention of false teachers in Jude appears immediately following the exhortation to contend earnestly (strive) “with respect to the faith.” The parallel section to this, as we have seen, is in 2 Peter 1; 2. Another parallel section that should prove profitable to consider at this time is the section devoted to “false prophets” in the latter part of what is commonly called “the Sermon on the Mount” (Matthew 5-7). In this discourse, delivered by Jesus to His disciples while in a mountain (alluding to “the kingdom” in view — “a mountain” in Scripture always signifies a kingdom), “false prophets” are mentioned immediately after an exhortation to enter in “at the strait gate” and immediately before a rejection of certain individuals for entrance “into the kingdom of the heavens” (Matthew 7:13-23). The contextual setting provides the reason for the appearance of false prophets at this particular point in Scripture; and a study of this contextual setting in the light of related Scripture will clearly reveal that these false prophets are, as in Jude 1:4, false teachers, not unregenerate individuals alienated from God.

The Sermon on the Mount is a connected discourse dealing with entrance into or exclusion from the kingdom of the heavens. This discourse is actually an exposition of Matthew 5:20:

For I say to you [Jesus’ disciples; cf. Matthew 5:2], that unless your righteousness exceeds the righteousness of the scribes and Pharisees, you will by no means enter the kingdom of heaven.

Two things must ever be kept in mind when studying the Sermon on the Mount:

a) The message is to the saved, not the unsaved.

b) The subject matter at hand is entrance into the kingdom, not eternal salvation.

The Sermon on the Mount was delivered by Jesus to His disciples during the time when the offer of the kingdom of the heavens was still open to the nation of Israel. This message was delivered during the closing days of God’s past dealings with Israel and applied strictly to a people (Israelites) to whom the offer to occupy positions in the heavenly portion of the kingdom was being extended. However, after Israel’s rejection of this offer and the subsequent removal of the heavenly part of the kingdom from Israel (Matthew 21:18-43), the words of the Sermon on the Mount could no longer be applicable to this nation.

The Sermon on the Mount, dealing with entrance into or exclusion from the kingdom of the heavens, can be applicable only to those to whom the kingdom of the heavens is being extended (not ‘was’ being extended [in relation to Israel in time past], but ‘is’ being extended [in relation to another entity today]).

With this in mind, the present recipients of the promises and blessings associated with the kingdom of the heavens comprise an entirely “new creation” in Christ. This new creation, separate and distinct from Israel, was called into existence to be the recipient of that which Israel rejected — the heavenly part of the kingdom.

And the words of the Sermon on the Mount, remaining applicable to individuals associated with entrance into the kingdom of the heavens, must, accordingly, now apply to Christians. The words of the Sermon on the Mount — following a reoffer of the kingdom to Israel and a second rejection by Israel (seen in the book of Acts) — can apply to no other group of individuals during the present dispensation.

Dangers Confronting Christians

Matthew 7:13-23 records two dangers that confront all Christians during their present pilgrim walk. These dangers are produced by the actions of the false teachers (Matthew 7:15-20) and concern Christians basically in their relationship to the coming kingdom.

a) The first danger confronting Christians is “lack of effort” (Matthew 7:13-14).

b) The second danger confronting Christians is “performing works for the Lord, but not doing the will of the Lord [i.e., Christians running out ahead of the Lord, performing works themselves — using their own wisdom, ways, means, methods — rather than faithfully waiting on the Lord to perform works through them, under the power of the Spirit]” (Matthew 7:21-23).

(In the preceding respect, note, in 1 Corinthians 3:11-15, the two types of works that will be manifested in that coming day when Christians appear before the judgment seat of Christ — “gold, silver, precious stones” on the one hand [works that will endure the fire]; “wood, hay, straw” on the other hand [works that will be burned by the fire].)

1) Lack of Effort (Matthew 7:13-14)

Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it.

Because narrow is the gate and difficult is the way which leads to life, and there are few who find it

A parallel verse recorded in Luke 13:24 states,

Strive to enter through the narrow gate, for many, I say to you, will seek to enter and will not be able.

The word “Strive” is the translation of the Greek word agonizomai, from which the English word “agonize” is derived (ref. Chapter 2 in this book). Effort — straining every muscle of one’s being — is to be expended as Christians strive to enter through this gate. Every weight and hindrance is to be cast aside, everything not associated with the race is to be counted for naught, as Christians “press toward the goal for the prize of the upward call of God in Christ Jesus” (Philippians 3:7-14; Hebrews 12:1-2).

Striving in passages such as 1 Corinthians 9:25; 1 Timothy 6:12; 2 Timothy 4:7; Jude 1:3 is in “the good contest of the faith.” Entrance into the kingdom is in view in these passages, as in Matthew 7:13-14 and Luke 13:24. Entering in “by the narrow gate” in Matthew 7:13 requires effort, and related Scriptures reveal that this effort has to do with striving in the race set before Christians.

2 Peter 1:11, a verse showing the result of properly striving in the race, refers to an abundant entrance “into the everlasting [‘age-lasting’] kingdom of our Lord and Savior Jesus Christ.” The kingdom of the heavens and entrance into this kingdom comprise the subject matter at hand, which is the object of the race in all these verses.

The parable of the Sower in Matthew 13:3-9, 18-23 provides one of the best examples in Scripture showing how Christians are caused to fail in the race and fall away because of the ministry of false teachers. This parable concerns four types of Christians who are sown out in the world by the Lord Jesus Christ (the words, “he who received seed” [Matthew 13:19-20, 22-23], should be translated, “he who was sown” [cf. Matthew 13:37-38]). These Christians are categorized as the ones sown “by the wayside,” the ones sown “on stony places,” the ones sown “among thorns,” and the ones sown “on the good ground.” Only the latter, the ones sown “on the good ground,” bring forth fruit. The other three types of Christians, for various revealed reasons, do not produce fruit.

The parable of the Sower in all its four parts concerns experiences in the lives of Christians who have both heard the word of the kingdom and been sown by the Lord Jesus Christ in various places out in the world, with a view to bringing forth fruit for the kingdom.

The second part of this parable concerns Christians sown upon “stony places” (Matthew 13:5-6, 20-21); and, because of “tribulation or persecution” arising in their lives, these Christians fail to bring forth fruit. The “tribulation” and “persecution” are seen to be brought about “because of the word [‘the word of the kingdom’; cf. Matthew 13:19].”

These represent those who hear and joyfully receive “the word of the kingdom,” finding themselves in a position to bring forth fruit when “tribulation or persecution” arises in their lives. Individuals responsible for bringing about “tribulation” or “persecution” in the lives of Christians sown upon “stony places” are said to cast a “stumbling block” in their path (the word “offended” [Matthew 13:21 KJV] should literally be translated “stumbling block”).

In the parallel passage in Luke 8:13, this “stumbling block” cast before Christians is said to cause them to “fall away.” The Greek word translated “fall away” in this passage is aphistemi, the verb form of the word apostasia, from which the English word “apostasy” is derived. This is a falling away, an apostasy, “from the faith.”

Christians who have heard “the word of the kingdom” and have been placed out in the world, with a view of bringing forth fruit for the kingdom, are the ones engaged in striving “in the good contest of the faith.” These are the ones who are striving to enter in at the narrow gate. Those who cast a “stumbling block” in their pathway are none other than the false prophets/teachers of Matthew 7:15-20; 2 Peter 2:1-3; Jude 1:4. And the ministry of those proclaiming a false message concerning the kingdom centers on seeking to prevent other Christians from bringing forth fruit by causing them to turn away from the “word of the kingdom,” to fall away. Such an act then results in fruit-bearing in an entirely different realm — the apostate teacher himself producing fruit (which could only be associated with “wood, hay, straw”), diametrically opposed to “the word of the kingdom.”

The apostates, by and through their ministry among Christians, produce other apostates (those caused to fall away through standing away from the faith). This is what is meant by the statement in Matthew 7:20: “Therefore by their fruits you will know them.” This verse has to do with identifying apostate Christians alone, not with the common, false concept of testing a person who claims to be saved (seeking to ascertain the reality or non-reality of his/her conversion) by watching for fruit.

Such a concept, as the preceding, is completely alien to Scripture. A person is placed in a position to bring forth fruit only after he is saved, and Scripture clearly teaches that he may or may not bring forth fruit, likened to “gold, silver, and precious stones.”

Whether a Christian bears such fruit or not is never set forth as a test for salvation, a criterion to show whether or not he has been saved. Those who promote such teachings are seeking to bring works over into an area where works cannot exist (Romans 11:6; cf. Ephesians 2:8-9).

Contrary to this entire false system of thought, Scripture teaches that there will be many Christians appearing at the judgment seat of Christ without one single good work to their credit (1 Corinthians 3:12-15). Fruit-bearing in Matthew 7:15-20 pertains to “a falling away,” to “apostasy” — i.e., an apostate Christian producing fruit. The apostate Christian has fallen away “from the faith,” and he bears fruit, mainly, by causing other Christians (who are in a position to bring forth fruit for the kingdom) to follow his false teachings and also fall away “from the faith.” This is the warning set forth in Matthew 7:15-20.

2) Performing Works, But . . . (Matthew 7:21-23)

Not everyone who says to Me, “Lord, Lord,” shall enter the kingdom of heaven, but he who does the will of My Father in heaven.

Many will say to Me in that day, “Lord, Lord, have we not prophesied in Your name, cast out demons in Your name, and done many wonders in Your name?”

And then I will declare to them, “I never knew you; depart from Me, you who practice lawlessness!”

“Many” individuals to whom the offer to occupy positions of power and authority with Christ in His kingdom is presently being extended will, in that coming day, be rejected. Matthew 7:21 is one of seven such statements in Scripture, teaching exclusion from the kingdom. The other six can be found in Matthew 5:20; 18:3; 19:23-24; Luke 18:17; John 3:5; 1 Corinthians 6:9-10. Teachings relative to the Christian’s calling, his present responsibility, and his future accountability must be understood in the light of these statements.

A travesty in Scriptural interpretation today is the use of Matthew 7:21-23 (or, for that matter, also Matthew 7:13-14, 24-27) as a message directed to the unsaved, for this serves only to obscure the correct interpretation. These verses have to do, not with the message of salvation by grace, but with the Word of the Kingdom. These verses have to do only with the saved relative to their future entrance into or exclusion from the kingdom of the heavens. Such should be clear to anyone who has not already decided contrariwise and is willing to accept that which Scripture alone teaches.

a) The words “Lord, Lord” (Matthew 7:21-22), uttered by individuals who are denied entrance into the kingdom, constitute an expression peculiarly characteristic of disciples. According to 1 Corinthians 12:3, “no one can say that Jesus is Lord except by the Holy Spirit.” An unsaved person, not in possession of the Holy Spirit, does not understand the things of the Spirit. These things are alien to his soulical nature (the only nature that he possesses). Jesus is not his Lord; and, apart from the Spirit of God, he does not, he cannot, so acknowledge Christ.

(An unsaved person can, in a meaningless way, utter these words [Jesus is Lord]; but he cannot acknowledge Jesus as His Lord, as seen in Matthew 7:21-22. He cannot do this apart from his actions emanating from above, apart from being brought forth from above. And actions of this nature would be possible only for the saved [cf. Matthew 16:15-17].)

b) A three-part question is asked by those who acknowledge Jesus as Lord in verse twenty-two, and the construction of this question in the Greek text (using the negative “ou,” governing all three parts) designates that a positive, rather than a negative, response was expected from the Lord. That is, the manner in which the question was asked reveals that these individuals expected to hear the Lord say: “Yes, you have prophesied in My name; Yes, you have cast out demons in My name; and Yes, you have performed many wonderful works in My name.”

These individuals had been proclaiming a message and performing works — even miraculous works — believing that these things were being done in the name of the Lord. However, the Lord’s response revealed that such was not the case at all. These individuals had, unknowingly, been deceived by the false teachers, with miraculous works emanating from the only source possible — the demonic world. As a result, Christ’s answer to their question (Matthew 7:23) was not at all in keeping with the response which they expected.

1) Prophesying in the name of the Lord in this passage is simply proclaiming the truth concerning the Word of God. The meaning of the word for “prophesy” in the Greek text (propheteuo) is “to speak forth.” The meaning could go beyond this and refer to prophetic (futuristic) utterance itself, but that is not what the text and context are dealing with.

This is the same word (in its noun form [prophetes]) translated “prophets” in Matthew 7:15, as well as in 2 Peter 2:1. Note that in 2 Peter 2:1 the “false prophets” are identified as “false teachers,” synonymous with the false teachers in Jude. This entire thought surrounds a servant of the Lord (who himself is an apostate, or has been misled by the apostates) teaching things that are not in accord with the Word of God and, thus, could not be taught in the Lord’s name.

2) Casting out demons and doing many wonderful works, supposedly in the name of the Lord, is perhaps best exemplified during the present time by the actions of those Christians involved in the Charismatic Movement, for this is exactly what these individuals are doing. The Charismatic Movement can be properly understood only in the light of Scripture. Seemingly it is a movement that exists because of the simple failure of Christians to understand the proper place that signs, wonders, and miracles occupy in the Word of God. However, the crux of the matter goes far beyond this. Matthew 7:15-23 reveals an apostate element resulting from the ministry of false teachers associated with a movement of this nature.

Signs, wonders, and miracles, such as were in evidence during the earthly ministry of Christ and for the first several decades of the existence of the Church, are peculiarly related to two things:

a) Israel.

b) The Kingdom.

That would be to say, God must be dealing with Israel in relation to the Kingdom for signs, wonders, and miracles to be manifested.

Israel was dealt with in relation to the kingdom in the past (relative to the Old Testament theocracy and Christ’s offer of the kingdom of the heavens at His first coming), is not being dealt with in this manner today (during the present dispensation in which God is calling out a bride for His Son, with Israel set aside), but will be dealt with after this fashion in the future (the Tribulation period and the Messianic Era). Accordingly, signs, wonders, and miracles (associated with Israel and the kingdom) were in evidence in the past, cannot be in evidence today, but will be in evidence once again in the future.

Thus, there can be no current manifestation of signs, wonders, and miracles, as seen in the gospel accounts and the book of Acts. Those in the Charismatic Movement, claiming to be manifesting these signs during the present time, cannot possibly be doing so. That which is being seen in the movement today can be neither a continuation of, nor a restoration of the signs, wonders, and miracles evident during apostolic days.

The Charismatic Movement has been singled out because of the movement’s widespread influence in what is viewed as Christendom in the world today (crossing all denominational lines, Protestant and Catholic alike). But, to broaden the matter, suffice it to say, any manifestation of supernatural powers in the world today — in any movement, Christian or non-Christian — can have no association whatsoever with supernatural powers exhibited during apostolic times. Such powers, from a biblical standpoint, cannot exist today.

These powers were for a time past, and are reserved for a time future (during the Millennium, if not also during the Tribulation as well when God once again begins to deal with Israel immediately preceding the Messianic Kingdom [Isaiah 35:1-6]). Consequently, any movement in the world today purporting to exercise these powers is not at all what it claims to be.

Manifestations of supernatural powers in the world today are no indication that these powers emanate from God. One thing that is almost completely overlooked is the fact that Satan possesses supernatural powers that can be exhibited through man. Scripture associates the working of Satan with “all power, signs, and lying wonders” (2 Thessalonians 2:9-10). His efforts through the manifestations of his powers are always directed toward one goal — to deceive. He is introduced into affairs of the human race in this fashion, comprising a first-mention principle that remains constant throughout Scripture (Genesis 3:1-7; Exodus 7:11-12, 22; 8:7; Matthew 24:24; Ephesians 4:14; 1 Timothy 2:14; Revelation 13:13-14). And the deception of individuals in Matthew chapter seven (Matthew 7:21-23) by the false teachers (Matthew 7:15-20) constitutes a warning to everyone involved in comparable activity today.

Signs, wonders, and miracles were in evidence during apostolic days as signs for Israel, calling the nation to repentance (Matthew 10:1-8; cf. Matthew 4:23-25; 8:1-9:38). This was during a time when God was dealing with Israel in relation to the kingdom. The kingdom of the heavens was “at hand,” something that is not true at all today. Israel has been set aside, and the kingdom of the heavens is being offered to an entirely new entity, though the kingdom is not presently “at hand.”

Since that condition no longer exists, and the only kingdom now in existence on the earth is Satan’s kingdom, any present manifestation of signs, wonders, and miracles would, of necessity, have to do with this kingdom. In this respect, individuals involved in any movement associated with signs, wonders, and miracles today are, in reality, producing works relating to a kingdom diametrically opposed to the kingdom of Christ; and any manifestation of supernatural power would have to emanate from that kingdom. Thus, it is no wonder that they are called workers of iniquity and will, in the coming day of reckoning, be denied entrance into the kingdom of Christ.

(For additional information concerning signs, wonders, and miracles, refer to the author’s book, in this site, From Acts to the Epistles BOOK, Chapter 1.)

The words, “I never knew you” (Matthew 7:23), referring to the supernatural works previously performed, have been misunderstood by many individuals over the years. In reality, God in His omniscience knows everyone and everything. Thus, all expressions of this nature in Scripture must be understood as relative expressions, pertaining to the subject matter at hand.

An expression of this nature used relative to eternal life, for example, would limit those whom God knows to the ones in possession of eternal life. God knows all the others (the unsaved), but not relative to eternal life.

However, the subject under discussion in Matthew 7:21-23 is not eternal life at all. This subject has to do with “doing the will of the Lord” — resulting in fruit-bearing — with a view to entrance into the kingdom. The words, “I never knew you,” constitute a relative expression pertaining to the fact that the Lord did not know them concerning the works that they had performed; and, consequently, because of their lack of fruit, He also did not know them concerning entrance into the kingdom. These individuals did perform works, but these works were performed completely outside the will and purpose of the Lord, and He had nothing to do with these works.

Concluding Thoughts

The future judgment of Christians will be based solely on works (cf. Matthew 16:27; 1 Corinthians 3:13-15; 2 Corinthians 5:10-11). Being approved for a crown before the judgment seat of Christ involves accomplishing the will of the Lord. This concerns faithfulness to the task/tasks that God has called each individual to perform, resulting in fruit-bearing.

Being rejected for a crown before the judgment seat of Christ involves the exact opposite — not accomplishing the will of the Lord. This concerns unfaithfulness to the task/tasks that God has called each individual to perform, resulting in a fruitless condition.

The reckoning in Matthew 7:21-23 illustrates the latter — a negative side to the coming judgment of Christians, showing their rejection in that coming day because of fruitlessness during the present day.

The end of the present dispensation is to be marked by a rise in demonic activity, an increase in false teachers, and Christians being “carried about with every wind of doctrine,” being misdirected in every way possible. The tremendous growth of such activity ushers in the great apostasy of the end-time, which can only be expected to increase as the dispensation draws to a close.

The only recourse that Christians have during this day of apostasy is the Word of God and the indwelling Holy Spirit who can take the Word received into man’s saved human spirit and guide him “into all truth,” providing Christians with “all things that pertain to life and godliness.”

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Chapter Four

Saved, but Afterward Destroyed

But I want to remind you, though you once knew this, that the Lord, having saved the people out of the land of Egypt, afterward destroyed those who did not believe. (Jude 1:5)

(For additional information on the latter part of this chapter — the type-antitype structure of Hebrews 6:4-6 — refer to If They Shall Fall Away in this site.)

The beginning of spiritual lessons concerning apostasy in Jude is drawn from the experiences of the Israelites under Moses. The Israelites were saved out of the land of Egypt. Not only had they appropriated the blood of the paschal lambs but they had also been delivered from Egypt itself. As a redeemed people under Moses, they had been called into existence and saved out of the land of Egypt for a purpose — a purpose to be realized in the land of Canaan.

God’s Firstborn Son

Israel’s standing among the nations was that of firstborn. Israel was God’s firstborn son (remaining God’s firstborn son today). An announcement to this effect was to be proclaimed to the Pharaoh of Egypt before the Exodus, along with the command, “Let My son go, that he may serve Me” (Exodus 4:22-23).

This referred to the fact that the purpose surrounding Israel’s removal from Egypt was associated with the nation’s birthright. Israel was called out of Egypt to go into another land, the land of Canaan, and exercise the rights of the firstborn in that land.

The rights of the firstborn, the birthright possessed by Israel, consisted of three things:

1) Ruler of the household, under and for the Father.

2) Priest in the family.

2) Receiving a double portion of all the Father’s goods.

The first segment of the birthright placed the firstborn in the position of “heir” with respect to a rule of the Father’s house, under and for the Father. “Sonship” implies rulership and carries the thought of supremacy. In this respect, Israel was to be the supreme nation and exercise rule, as a national power, over all the other nations of the earth.

This earth, a province in the kingdom of God, constitutes the Father’s house when the birthright with respect to nations is in view (cf. Revelation 2:26-27); and Israel was to bear rule over all the nations in this house, under and for the Father.

Israel occupied this standing as firstborn among all nations while still in Egypt, but Israel would not actually realize these rights until after the nation had been removed from Egypt and established in the land covenanted to Abraham, Isaac, and Jacob, within a theocracy.

The second segment of the birthright would place Israel in a priestly position with respect to both God and the nations. Israel was to be “a kingdom of priests” in the midst of the nations (Exodus 19:6), resulting in the nations being blessed through Israel in accord with Genesis 12:1-3.

A first-mention principle relating to these blessings had previously been established in Genesis 9:25-27. “The God of Abraham, the God of Isaac, and the God of Jacob” (Exodus 3:6) was first “the God of Shem” (Genesis 9:26). Neither Ham nor Japheth had a God, and the only way they could realize spiritual blessings was through Shem and his God.

Or, to state the matter another way, the descendants of Ham and Japheth (the Gentile nations) are “without God in the world” (Ephesians 2:12; cf. Psalm 96:5) and can realize spiritual blessings only through the descendants of Shem (the nation of Israel) and their God (Psalm 33:12; 72:18-19). Although the lineage of Shem also includes, among others, the descendants of Ishmael, the sons of Keturah, and Esau, spiritual blessings for nations emanating from these lineages are derived through the same means as those for the Gentile nations (Genesis 17:18-21; 21:5-12; 22:2; 25:1-6).

The third segment of the birthright placed Israel in a position to receive a double portion of all the Father’s goods. This segment of the birthright, as the first two segments, also had to do with Israel’s position among the nations. There are two spheres of governmental power and authority in a rule over the Gentile nations — earthly, and heavenly — and the double portion of the birthright pertained to Israel ultimately coming into possession of both (cf. Genesis 22:17-18).

The way was opened at Kadesh-Barnea for Israel to go into the land and realize the earthly portion of this inheritance, but the heavenly portion of the inheritance was not to be opened to the nation until about fifteen hundred years later.

It was necessary that both be extended to Israel at some point in time, for Israel, as the firstborn, was the appointed heir. At Kadesh-Barnea, when the earthly portion of the inheritance was in the offing, God Himself dwelt in the midst of the nation; fifteen hundred years later, when the heavenly portion of the inheritance was in the offing, God Himself once again (in the person of His Son) dwelt in the midst of the nation.

From Egypt to Canaan

When Israel left Egypt, the march was not directly to the land of Canaan. Before entering the land and assuming the rights of the firstborn, certain preparatory steps had to be taken first. Thus, the march of the Israelites under Moses, beyond the Red Sea passage, was to a previously designated place in the wilderness — a Mount in “the wilderness of Sinai” (Exodus 3:1, 12; 19:1-2) — where God would meet and commune with His people through Moses.

Here, before the Mount in the wilderness of Sinai, the people were to be prepared and equipped for the position that they were to occupy in the land of Canaan. During this time the Law was given to Moses, the priestly ministry and tabernacle worship were established, and orderly arrangements of the tribes and families were set forth (Exodus 19:3-Numbers 10:10).

The Law given to Moses at Mt. Sinai, with all its rules and regulations, was to be Israel’s constitution, given to govern the nation’s affairs in the kingdom. And the tabernacle, with God dwelling in the Holy of Holies in the midst of His people, was to be the central place of worship for “the kingdom of priests,” through whom God would bless all the Gentile nations. Israel, God’s firstborn son, was to bear rule after this fashion in a worldwide theocracy with pre-established laws, rules, and regulations.

The tabernacle was “set up” in the wilderness of Sinai on the first day of the first month of the second year following the Exodus — a few days short of one year. On that day “the glory of the Lord” — the visible presence of God among His people — filled the tabernacle. And at that point in time a theocratic kingdom came into existence on this earth (Exodus 40:1-38).

The kingdom with its constitution was actually established in the wilderness of Sinai, at Mt. Sinai (“a mountain” in Scripture signifies a kingdom). But the actual rule within this kingdom could not begin until God’s firstborn son had been removed from the wilderness and established in the land of Canaan. Thus, the march from the wilderness of Sinai was then to Kadesh-Barnea. In essence, at that juncture in history, everything was ready for God to begin fulfilling His purpose for having saved His people out of the land of Egypt.

Israel at Kadesh-Barnea

Then Caleb quieted the people before Moses, and said, “Let us go up at once and take possession, for we are well able to overcome it.”

But the men who had gone up with him said, “We are not able to go up against the people, for they are stronger than we.” (Numbers 13:30-31)

All things dating back to Abraham and his removal from Ur of the Chaldees came to pass with an end in view, and that end involved the nation springing from the loins of Abraham by Isaac and Jacob realizing the very purpose for their national existence. All the nations of the earth were to be blessed through Abraham and his seed, and this was to be realized by and through the seed of Abraham becoming a “great nation” and occupying a predetermined position and place on the earth with respect to the surrounding nations (Genesis 12:1-3).

National blessings for the nations of the earth were to be realized through Israel. God was to bless Israel and, in turn, bless the nations of the earth through Israel. The surrounding nations, alienated from God (Ephesians 2:12; cf. Psalm 147:19-20), were to be brought into a proper relationship with God through the “kingdom of priests” — the nation in possession of the tabernacle, the dwelling place of God and the only way of approach to God.

Herein lies the reason that the people of God since time immemorial have been commanded, “Pray for the peace of Jerusalem . . . .” (Psalm 122:6a). When Jerusalem is at peace, the nations will be at peace; when Israel is at rest, the nations will be at rest; when Israel has been established in the land as a blessing, the nations will be blessed in their respective lands through Israel (Isaiah 2:1-5; 14:1-2; 40:3-5; 52:9-10; 62:1-7; Jeremiah 3:17-18; Zechariah 2:4-11; 8:20-23; 9:10; cf. Deuteronomy 32:8; Ezekiel 5:5; Acts 17:26-27).

Spiritual blessings are derived through God’s firstborn Sons. This was the pattern established in history, this pattern remains true today, and this pattern will remain true throughout time and eternity. Genesis 12:3 remains in force today, as does Galatians 3:14.

However, during the present dispensation, God’s firstborn Sons (Israel, and Jesus) are not occupying their God-ordained places with respect to their Firstborn status; and the fullness of blessings awaiting mankind must be deferred to that future time, to the coming age, when present conditions will be changed.

The prospect lying before the people of Israel upon their departure from the wilderness of Sinai was to enter into the land of Canaan and to ultimately be established in that land, not only as ruler over the nations of the earth, but also as a kingdom of priests through whom God would bless the nations. The prospect lying before the Gentile nations at this point was, accordingly, that of entering into a position of subjection to Israel, which would ultimately result in their being recipients of the blessings of God.

1) The Twelve Spies and Their Report

Several months beyond Israel’s departure from the wilderness of Sinai, about one and one-half years beyond the nation’s departure from Egypt, the newly established nation, God’s firstborn son, arrived at the borders of the land of Canaan. The end of an era was at hand. Heretofore the descendants of Abraham had been considered “strangers” in relation to the land of Canaan (Genesis 15:13; 37:1; 47:9; Exodus 6:3-4). But the sojourn of the seed of Abraham had ended (Exodus 12:40-41), and the descendants of Abraham were now at the very borders of the land — an established nation under God (the only nation that has ever been or will ever be so placed) — ready to enter in and take possession of the land covenanted to Abraham, Isaac, and Jacob.

At Kadesh-Barnea, God instructed Moses to send spies into the land of Canaan, one man from each of the twelve tribes. These spies were to traverse the land, obtaining a complete report concerning the land and its inhabitants prior to the nation’s entrance into and conquest of the land.

The twelve men chosen searched the land “from the wilderness of Zin as far as Rehob” for forty days. They observed the cities and inhabitants of the land, and obtained samples of the fruits of the land to carry back with them (“grapes,” “pomegranates,” and “figs”). And among the inhabitants of the land were “the giants [‘the nephilim’], the sons of Anak, which came from the giants [‘the nephilim’].”

(The word nephilim, a transliterated Hebrew word meaning “fallen ones,” refers to the offspring resulting from a cohabitation of the “sons of God [angels]” with the “daughters of men [female descendants of Adam].” This subject is covered in Chapters 5 and 6 in this book.)

Upon their return, the spies possessed a complete report concerning the land and its inhabitants. Their findings were then presented before Moses, Aaron, and all the congregation of Israel (Numbers 13:1-33).

Ten of the twelve spies presented a “bad report” concerning the land and its inhabitants. They stated that the land was truly a land flowing with “milk and honey,” but the people that dwelt in the land were “strong,” the cities were “fortified and very large,” and it was a land that “devours its inhabitants.” According to their report, the Israelites would not be “able to go up against the people,” for these people dwelling in the land were “stronger” than the Israelites.

In essence, the ten spies bringing this report were saying that God would be unable to complete His dealings with Israel by and through bringing the people of this nation into the realization of their calling (Numbers 13:26-29, 31-33), resulting in Genesis 12:2-3 remaining unfulfilled.

However, two of the spies, Caleb and Joshua, believed God could and would do exactly what He had promised. Caleb “quieted the people before Moses, and said, ‘Let us go up at once, and take possession, for we are well able to overcome it’” (Numbers 13:30). Caleb and Joshua recognized that the battle belonged to the Lord (2 Chronicles 20:15), and circumstances were not to be looked upon from a naturalistic standpoint, but from a divine viewpoint. They knew that the Israelites within their own strength could not overcome the inhabitants of the land (cf. Numbers 14:42-45); but they also knew that with God dwelling in their midst, no one, inside or outside the land, could overcome them.

In essence, their report stated that God was well able to complete His dealings with Israel by and through bringing the people of this nation into a realization of their calling (cf. Numbers 14:8), ultimately effecting the fulfillment of Genesis 12:2-3.

2) Israel’s Reaction

The nation of Israel at this point stood on the very threshold of entering into the land and ruling within a theocracy in the position for which the people had previously been saved out of the land of Egypt. They were in possession of all things pertaining to the kingdom (constitution, center of worship, presence of God Himself), they had heard the report concerning the land from those who had been there, and they had even tasted the actual fruits of the land. They were at the end of one era and the beginning of another.

Everything was now in readiness for them to move ahead. They had been brought from the brickyards of Egypt to the borders of the land of Canaan. They had been brought from a place of subjection to the most powerful Gentile nation of that day to a position where they could enter into a land that belonged to them alone and ultimately rule over, resulting in a blessing to, the same Gentile nation that had previously held them in bondage. This is the prospect that lay before the people of Israel at Kadesh-Barnea.

If ever a people could be looked upon as having moved from a state of gnosis (“knowledge”) to a state of epignosis (“mature knowledge” [particularly as it related to things pertaining to the purpose for their calling]) it would be the Israelites under Moses. They moved from a simple knowledge (gnosis) of the rudimentary things concerning the death of the firstborn in Egypt to an extensive knowledge (epignosis) concerning the purpose of their calling at Kadesh-Barnea (Exodus 12-Numbers 13).

(Comparing gnosis and epignosis, the preposition epi prefixed to gnosis [epignosis] intensifies the word. Note Paul’s use of the verb form of gnosis [ginosko] without, and then with, the preposition epi in 1 Corinthians 13:12: “For now we see in a mirror, dimly, but then face to face. Now I know [ginosko] in part, but then I shall know [epiginosko] just as I also am known [epiginosko].”)

And at Kadesh-Barnea the children of Israel, in possession of this knowledge, were in a position to move in one of two directions: they could either believe the true report proclaimed by Caleb and Joshua and go into the land, or they could believe the false report proclaimed by the other ten spies and refuse to enter the land.

Israel chose the latter; and, by this move, the nation fell away (Numbers 14:1ff). The nation of Israel stood away from “the faith.” They refused to believe that they could go into the land and, under God, be victorious in conquest. Israel, not only to her own detriment but to the detriment of the nations of the earth, committed national apostasy at Kadesh-Barnea. Israel turned away from their God-appointed position in the land of Canaan and looked back toward the things in the land of Egypt (cf. Luke 9:62).

The people rejected God’s appointed leader, Moses, and sought to appoint a new leader who would lead them back to Egypt. They even sought to stone Caleb and Joshua because of their positive report concerning the land. They refused to believe that God was able to victoriously lead His people into this land, and they wanted no part of it (cf. Hebrews 3:19). This is the point in Scripture where one finds a national apostasy resulting in a national overthrow.

Caleb and Joshua alone, of the entire accountable generation, twenty years old and above, would ultimately be allowed to enter into the land and realize the purpose for their salvation. The remaining individuals were to be overthrown in the wilderness and fall short of the goal of their calling (Numbers 14:29ff).

Christians at Kadesh-Barnea

(The material that follows, to the end of the chapter, has been written in a type-antitype framework, showing parallels between that which occurred in the camp of Israel under Moses [the actions of two types of Israelites] and that which would occur among Christians under Christ [the actions of two types of Christians]. And the matter was/is with a view to entrance into a land [the Israelites entering an earthly land under Moses, Christians entering a heavenly land under Christ], with both realizing an inheritance therein and exercising regality in relation to the nations of the earth, within a theocracy.

However, the leaven that the woman placed in the three measures of meal in Matthew 13:33, which could only have been very early in the dispensation, has, after almost 2,000 years, resulted in such a corruption of biblical doctrine in relation to the kingdom in Christendom that it is next to impossible today to find Christians who can form a true antitype of the Israelites under Moses. That is to say, it is next to impossible today to find Christians in the churches of the land who, in their knowledge of Scripture, have moved from gnosis to epignosis in things particularly related to the coming kingdom of Christ. The churches are filled with Christians who, in the preceding respect, are wandering aimlessly about, either still back in Egypt or someplace in the wilderness, knowing little to nothing about the goal of their calling — regality with Christ, within a theocracy, in a land set before them.

Thus, except in rare instances, a true antitype in keeping with the type cannot be seen in Christendom today. This could easily have been seen in first century Christianity; but, because of the working of the leaven since that time, the matter is completely different today.)

For it is impossible for those who were once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit,

and have tasted the good Word of God and the powers of the age to come,

if they fall away, to renew them again to repentance . . . . (Hebrews 6:4-6)

This passage in Hebrews has been an enigma to Bible students over the years, and it is possibly the most misunderstood section of Scripture in the New Testament. But the passage is not nearly as difficult as the multiplicity of interpretations would lead one to believe. The numerous interpretations advanced by various expositors have resulted basically from two exegetical errors:

1) A failure to take into account the central message of the book of Hebrews.

2) A failure to take into account the context of Hebrews 6:4-6.

The message of the book of Hebrews centers on “the salvation of the SOUL” (e.g., Hebrews 6:13-20; 10:35-39; 13:17), and the context leading into Hebrews 6:4-6 has to do with “the experiences of the Israelites under Moses” (Hebrews 3; 4), which is why maturity in the faith — moving from gnosis to epignosis — is in view immediately preceding Hebrews 6:4-6 (Hebrews 5:5-6:3). The summation of the matter is contained in Hebrews 6; but the thought begins in Hebrews 3, and the entire passage must be so understood.

(Note that the preceding material would explain why Hebrews 6:4-6 is seldom correctly understood today, resulting in the multiplicity of interpretations. A true type-antitype status of the passage is all but absent in Christendom today, with the whole of the matter, for all practical purposes, not understood. Thus, there is really no present-day base to work from.)

Israelites under Moses — Christians under Christ

As the Israelites under Moses (in their knowledge of God’s plans and purposes) moved from a state of gnosis to a state of epignosis in the type, Christians under Christ (in their knowledge of God’s plans and purposes) are moving from a state of gnosis to a state of epignosis in the antitype; as the Israelites under Moses moved from Egypt toward the land of Canaan with an earthly inheritance in view, Christians under Christ are moving from the things of this world toward a land separate from this world with a heavenly inheritance in view.

As the Israelites under Moses were being prepared during the wilderness journey for entrance into the land, Christians under Christ are being prepared during the wilderness journey for entrance into the land; as the Israelites under Moses were to go in, conquer the inhabitants of the land, and rule as God’s firstborn son here on earth at the head of the nations, Christians under Christ are to go in, be victorious over the inhabitants of the land (cf. Ephesians 6:10-17), and, in that coming day (following the adoption [Romans 8:14-23]), rule as God’s firstborn son from the heavens over the nations.

But, as the Israelites refused to go into the land, conquer the inhabitants, and take possession of the land (with a view to a future rule), so can Christians refuse to go into the land, be victorious over the inhabitants, and take possession of the land (with a view to a future rule); and, just as the Israelites at this point fell away, with no possibility of being renewed again unto repentance, so can Christians at this point fall away, with no possibility of being renewed again unto repentance; and, just as the Israelites who fell away were overthrown in the wilderness and failed to realize the goal of their calling, so will Christians who fall away after this fashion be overthrown in the wilderness and fail to realize the goal of their calling.

The words, “once enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good Word of God and the powers of the age to come” (Hebrews 6:4-5), refer to a progression in growth from milk to meat to strong meat. This is a progression from the rudimentary things concerning the antitype of the death of the paschal lambs in Egypt to the strong meat associated with things surrounding the antitype of Israel’s experiences at Kadesh-Barnea (Hebrews 3; 4).

In the immediate context (Hebrews 5), “strong meat” is associated with things surrounding the Melchizedek priesthood. This priesthood refers to things beyond Kadesh-Barnea, in the land itself. Melchizedek was a king-priest, setting forth in type the office that Christ will occupy in the coming age when He, as the great King-Priest, with His “kings and priests” (Revelation 5:10), takes the kingdom.

The entire thought in Hebrews 6:4-6 is a progression from gnosis to epignosis, followed by a “falling away” from the faith. “Eternal salvation,” which, more often than not, is read into this text, is not in view at all. Viewing eternal salvation as the issue under discussion is completely unnatural and will serve only to obscure the correct interpretation. If the Scriptures alone are allowed to interpret Hebrews 6:4-6, the entire matter will become clear.

(Note the words, “enlightened,” “partakers,” and “have tasted” [Hebrews 6:4-5]. These words are used elsewhere in the book of Hebrews referring to individuals [Christians] entering into certain experiences [cf. Hebrews 2:9; 3:1; 10:32]. The usage of these words in Hebrews 6:4-6 is within the same framework. The unsaved simply cannot enter into experiences seen by the manner in which these words are used in the text.)

Impossibility of Renewal

The thought that it is impossible “to renew” certain apostate Christians “to repentance” is one of the most solemn warnings to be found in all Scripture. The finality of the matter for those who apostatize in this manner is set forth by the word “impossible.” This is a particular apostasy, and once a Christian has fallen away from the faith in the manner set forth in Hebrews 3-6, he can never again be brought back into the position that he occupied prior to his departure from the faith. (The Greek word translated “renew” refers to being brought back into exactly the same position previously occupied.) In the type, Israel could not be brought back into this position; and in the antitype, neither can Christians.

The entire thought is very similar to the blasphemy against the Holy Spirit in Matthew 12:22-32. This was a national sin committed by the religious leaders of Israel — not something that man, saved or unsaved, can commit today. Once the religious leaders had committed this sin, their actions brought the nation into a state from which a restoration to the previously occupied position could never occur.

At Kadesh-Barnea, however, the prohibition applied only to the present generation, twenty years old and above (this would allow the nation of Israel, at a future time, to realize the position for which the generation under Moses had been called — an earthly calling). In Matthew 12, anticipating Matthew 21:43, this prohibition not only applied to the present generation but to future generations as well (this would prevent the nation of Israel from ever realizing the position unto which the generation during the days of Christ and the apostles had been called — a heavenly calling).

One thing that must not be overlooked when considering the impossibility of renewing an apostate to repentance, who has fallen away in the manner specified, is the fact that in the type surrounding the experiences of the Israelites at Kadesh-Barnea the nation did repent. The word “repentance” (Greek: metanoia) means a change of mind. This change of mind will lead to other things that are often mistaken for repentance (or part of repentance), but the simple, restrictive meaning of the word itself does not include these things.

(Metanoia, translated “repentance” in the New Testament, is a compound word comprised of meta [“with”] and noeo [“to know,” or “to perceive (with the mind)”], derived from nous [“mind”]. Metanoia points to doing something with one’s mind, and that which is understood in the Greek language by the use of this word is “a change of mind.”)

Once the Israelites at Kadesh-Barnea had fallen away and had realized the consequences of their actions, they changed their minds (repented) concerning the land of Canaan. They sought to occupy their former position, entering into and taking possession of the land, with a view to subsequently ruling over the nations.

Thus, bringing this over into the antitype, it is possible for Christians who have apostatized in this manner to also change their minds about the land set before them and seek to occupy their former position, looking ahead to the coming inheritance of the saints. However, God did not change His mind concerning that which He stated would befall apostate Israelites in the type; nor will God change His mind concerning that which He has stated will befall apostate Christians in the antitype.

After the Israelites had repented (changed their minds) at Kadesh-Barnea, the nation failed to regain the position that it had previously occupied. The Lord was no longer among His people to lead them victoriously into the land; and when they tried to enter, the Amalekites and Canaanites “attacked them, and drove them back” (Numbers 14:40-45).

Nor will the Lord be among like-minded apostate Christians today who repent (change their minds) and seek to occupy their former, forfeited position. They can no longer move victoriously into the land and overcome the inhabitants. If they try, as in the type, they will be overcome. The only thing awaiting Christians who have apostatized in the antitype of Israel’s Kadesh-Barnea experience is the same thing that awaited Israel — an overthrow in the wilderness, on the right side of the blood but on the wrong side of the goal of their calling.

The word “repentance” is only used three times in the book of Hebrews (Hebrews 6:1, 6; 12:17), and two of these three times the word is used in the heart of major warnings given to Christians. Hebrews 6:4-6 is the heart of the third major warning, and Hebrews 12:14-17 is the heart of the fifth major warning.

Interestingly enough, in the fifth major warning in Hebrews 12, Esau did repent. He changed his mind concerning the birthright after it had been forfeited. His repentance led to a great show of emotion. The words, “he found no place of repentance,” refer to the fact that “he found no place for a change of mind in his father” (Hebrews 12:17b ASV). Esau sought to effect a change of mind on the part of his father, resulting in a reversal of that which had transpired. However, such did not, it could not, occur. Isaac could not change his mind. The birthright, once forfeited, was beyond Esau’s grasp forever.

The situation in Hebrews 6:4-6 is identical. The apostates in this passage cannot occupy a previously forfeited position. It is not possible, as in Esau’s case, to renew them again to repentance. In the types — the Israelites at Kadesh-Barnea, and Esau in the presence of his father — both the Israelites and Esau repented; but, though they repented, they still found no place of repentance. That would be to say, though the Israelites changed their minds at Kadesh-Barnea, God did not change His mind (God did not repent); and, though Esau changed his mind when he appeared in Isaac’s presence, Isaac did not change his mind (Isaac did not repent).

Repentance in the fifth major warning is not on the part of the one who forfeited his birthright, for he did repent. And repentance in the third major warning, as well, cannot be on the part of the ones who fall away. In the type, the Israelites did repent, necessitating that the antitype be viewed after the same fashion. Also in the type, Israel’s repentance wrought no change in that which God had decreed; nor will a Christian’s repentance in the antitype bring about such a change.

Man turning his back upon that which is associated with the greatest thing God has ever designed for redeemed man — that of ascending the throne with God’s Son during the coming age — is a serious matter. In fact, it is a very serious matter; and God will deal with this matter in an equally serious fashion.

This is what Hebrews 6:4-6, drawn from the type as is seen in Hebrews 3; 4, is about. God overthrew the Israelites who fell away in the type, and He will also overthrow Christians who fall away in the antitype.

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Chapter Five

In Those Days . . . Also After That

And the angels who did not keep their proper domain, but left their own abode, He has reserved in everlasting chains under darkness for the judgment of the great day. (Jude 1:6)

There are two periods in the history of the earth where angels in the kingdom of Satan “did not keep their proper domain, but left their own abode.” The first period was in days preceding the Flood, and the second period was in days following the Flood. The first of these two periods, alluded to in Jude 1:6, is referred to in Genesis 6:4 by the expression, “in those days [one hundred twenty years before the Flood (Genesis 6:3)], and also afterward [continuing time during this one-hundred-twenty-year period preceding the Flood].” And the second of these two periods is dealt with in Jude 1:7.

(Note that the second part of the expression in Genesis 6:4 [”and also afterward”] cannot refer to the days of Lot, for the complete expression [“in those days, and also afterward”], textually, has to do with the days of Noah, preceding the Flood. The complete expression has to do with time during that which is referenced in the continuing part of the verse — “when the sons of God came in to the daughters of men . . . .”)

2 Peter 2:4-6 and Jude 1:6-7 outline events resulting in the judgment of God in both periods. Note the section in 2 Peter: The “angels who sinned” (2 Peter 2:4) refers to acts by angels involving illicit, sexual perversions, both preceding the Flood (2 Peter 2:5) and following the Flood (2 Peter 2:6):

For if God did not spare the angels who sinned, but cast them down to hell [Greek: Tartaroo], and delivered them into chains of darkness, to be reserved for judgment;

and did not spare the ancient world, but saved Noah, one of eight people, a preacher of righteousness, bringing in the flood on the world of the ungodly;

and turning the cities of Sodom and Gomorrah into ashes, condemned them to destruction, making them an example to those who afterward would live ungodly. (2 Peter 2:4-6).

These angels, for this specific purpose, departed from “their proper domain,” their dwelling place in the heavens, and came to earth. Once upon the earth, these angels, appearing in the form of man (cf. Genesis 18:1-2, 20-22; 19:1-5), involved themselves in illicit, sexual relations with members of the human race.

This cohabitation in days before the Flood, insofar as the record is concerned, occurred only with the “daughters of men” — a heterosexual relationship. However, Scripture reveals both homosexual and heterosexual relationships involving angels and members of the human race in days following the Flood (Genesis 19:4-5; Numbers 13:33).

Attention is called to these two periods of time in sections of Scripture in the New Testament that deal with “apostasy,” revealing the serious nature of “standing away from” the position in which one was originally created — whether in the angelic world, or a new creation in Christ. In days before the Flood and again in days following the Flood, angelic beings in the kingdom of Satan “stood away from” their original, created state, involving themselves in something not only completely outside their own realm, but unlawful. This resulted in their being confined with chains in a place of darkness, awaiting judgment.

And time has wrought no change in God’s attitude toward and action concerning their sin. They have been bound for millennia, they remain bound today, and they will continue to be bound until a designated time of final judgment yet future.

Created to Rule and to Reign

The cohabitation of angels in the kingdom of Satan with members of the human race was a deceptive, well-planned scheme with a specific purpose in view; and this purpose can be traced to the reason man was brought into existence in Genesis 1.

The original earth, which had become a chaos because of Satan’s aspirations to be “like the Most High,” was restored over a six-day period; and man, created on the sixth day, was brought into existence to rule the restored earth in the stead of Satan and his angels (Genesis 1:2-28 [2b]; Isaiah 14:13-14; Ezekiel 28:15). Satan, knowing the reason for man’s creation, immediately began to move against man — something that he has continued to do since that time. Satan’s objective was to bring about man’s disqualification through sin, as he himself had previously been disqualified.

Thus, Satan, through deception, caused Adam to sin by first causing Eve (a part of Adam’s very being) to sin. This act not only disqualified the man, preventing him from assuming the role for which he had been created, but Adam’s sin also brought the entire restored creation under the bondage of that which was produced by sin — corruption, decay (Romans 8:21).

Satan’s move against Adam, through Eve, in Genesis 3, produces at least two first-mention principles in Scripture:

1) Satan’s “method”: deception (ref. Chapter 3 in this book).

2) Satan’s “reason for this deception”: to prevent man from assuming the governmental reigns of the earth.

These two principles surrounding satanic activity remain constant, holding true at any point in Scripture where Satan is seen moving against man. Satan’s methods are always deceptive, and the underlying purpose behind Satan’s every move against man always concerns the governmental reigns of the earth, which he himself holds.

When Satan sinned, he was disqualified to rule, and his kingdom was brought into a ruined state; when man sinned, he also was disqualified to rule, and the restored domain over which he had been created to rule was brought under a curse (a ruin once again).

But man, created in the “image” and “likeness” of God, was a being quite different than angels. With man, his disqualification and resulting ruined domain were by no means the end of the matter. Fallen man, unlike fallen angels, was to be redeemed; and man’s redemption was with a view to his ultimately occupying the position from which he had fallen — man restored, the domain restored for man, and man ultimately exercising regality.

Genesis 3:15 records God’s promise concerning man’s Redeemer (the Seed of the Woman), and Genesis 3:21 records God’s immediate action concerning a provision for man’s sin (the slaying of one or more animals to provide skins to clothe Adam and Eve).

God’s promise and action at this point in Scripture form two other first-mention principles, seen in Genesis 3; 4:

1) The way of salvation was to be through a “Substitute/Redeemer,” acting in man’s stead.

2) The means of salvation was to be via “death” and “shed blood.”

Since no redemptive provision was made following Satan’s sin, the principles in Genesis 3:15, 21 form something entirely new in God’s dealings with His creatures. And, with this new turn of events, Satan, knowing that his own reign could continue only as long as man remained in his fallen state, must now prevent man’s redemption by and through whatever means might lie within his power.

Satan against God’s New Creation, Man

At the time of the birth of Cain, the firstborn of the human race, there is every indication that Eve believed he was to be the promised Redeemer. The words of Eve, “I have acquired a man from the Lord [referring to Cain]” (Genesis 4:1), are recorded literally in the Hebrew text, “I have acquired a man, Jehovah” (cf. Genesis 22:8). Nothing like this was said about Abel, who, from all indication, was the twin brother of Cain, but born last (Genesis 4:1-2). Eve apparently took her firstborn to be the promised Redeemer and uttered the recorded words concerning him prior to the birth of Abel. The record is silent concerning anything Eve might have said at the time of Abel’s birth.

As the two sons grew into manhood though, Abel was the one who acted “by faith” (Genesis 4:3-5; Hebrews 11:4). And Satan, having observed the entire matter, evidently reasoned that if one of these sons was to be the promised Redeemer, or possibly of the line through which the Redeemer was to come, it would have to be Abel, not Cain. Thus, the first murder in human history occurred:

. . . Cain who was of the wicked one . . . murdered his brother . . . . (1 John 3:12a; cf. Genesis 4:8).

The fact that God later appointed “another seed . . . instead of Abel [Seth]” reveals that the Redeemer would have come through the lineage of Abel, had he not been slain (Genesis 4:25). Following the birth of Seth and the birth of his son, Enos, the Genesis account states that “men began to multiply on the face of the earth, and daughters were born to them” (Genesis 6:1). Satan, at this point, appears to have turned his attention more to mankind in general, for the very next statement in Scripture reveals a cohabitation of the “sons of God [angels in the kingdom of Satan]” with the “daughters of men [female offspring from the lineage of Adam]” (Genesis 6:2).

Through this act, perpetrated by a segment of the angels under Satan’s command, Satan evidently sought to corrupt the entire human race, not only attempting to prevent the ultimate appearance of the Redeemer but attempting to so corrupt the human race that man could never fulfill the reason for his creation in the beginning — replacing Satan and his angels in a regal capacity.

(The expression “sons of God,” as in Genesis 6:2, 4, refers throughout Scripture to special creations of God. All angels are “sons of God” because of creation [cf. Job. 1:6; 2:1; 38:7; Ezekiel 28:15]; Adam was “a son of God” because of creation [Luke 3:38]; Israel was/is “God’s son” because of creation [Isaiah 43:1; cf. Exodus 4:22-23]; individual Israelites, as well, are “God’s sons” because of creation [Exodus 1:1, 7, 9; Isaiah 43:1, 7]; and Christians are “God’s sons” because of creation [2 Corinthians 5:17; cf. Romans 8:14; Galatians 3:26; 4:6-7; Hebrews 12:5-8].

A sonship status should not be confused with that which is referred to by “adoption” in Scripture [Romans 8:15, 23; Galatians 4:5; Ephesians 1:5]. “Adoption” is a translation of the Greek word huiothesia [from huios, “son,” and thesis, “placing,” or “positioning”]. Thus, huiothesia literally means “son-placing,” or “son-positioning.” Adoption in Scripture has to do with taking one who is already a son and placing that son in a “firstborn” status.

Israel, a son because of creation, has already been adopted [Romans 9:4] and is presently God’s firstborn son [Exodus 4:22-23]. Christians, sons because of creation, have yet to be adopted. But Christians will one day be adopted [Romans 8:14-23] and occupy the position of firstborn as well [Hebrews 12:23].

For additional information on the preceding, refer to the author’s book, in this site, God’s Firstborn Sons BOOK.)

The use of “sons of God” in Genesis 6 can only be a reference to angels (cf. Job 1:6; 2:1; 38:7). The male descendants of Adam could not be in view, for they were begotten, not created.

Everything at this point in the Genesis account was apparently directed toward one goal: total corruption of all the lineages of the families of the earth. Had Satan been successful, not only would he have prevented the appearance of man’s Redeemer but the human race would have become corrupted in such a manner that redemption would not have been possible.

Satan had sought to counter God’s purpose for man’s creation by and through the fall of Adam; then, by and through the murder of Abel he had sought to destroy the one who could possibly be the promised Redeemer (or, at least of the lineage through which the Redeemer would come); and now, with the appearance of the Redeemer still future, he continued seeking to counter God’s purpose for man’s creation by and through efforts directed toward a corruption of the human race — as previously noted, evidently not only efforts to prevent the Redeemer from ever being born but efforts to so corrupt the human race that man could never fulfill the purpose for his creation, his very existence.

1) The Time of Genesis 6:1-2

A corruption of the families of the earth through the cohabitation of the sons of God with the daughters of men was something that had to be accomplished over a period of many generations. The beginning of this cohabitation can be traced to a time hundreds of years before the Flood, and the fact that God only allowed eight individuals from one family to escape the judgment of the Flood might shed some light on just how close Satan possibly may have come to succeeding.

The time framework of Genesis 6:1-2 is much closer to the creation of Adam than to the Flood. Sixteen hundred and fifty-six years separate these two events, and the time when the sons of God began their cohabitation with female offspring emanating from the loins of Adam and his progeny could not have been too far removed from the creation of Adam.

Note the wording of verse one:

Now it came to pass, when men began to multiply on the face of the earth . . . . (Genesis 6:1)

This cohabitation can evidently be traced to a time very near man’s beginning on earth, very near man’s creation.

2) The Result of Genesis 6:1-2

Six hundred eighty-seven years following Adam’s creation, Enoch, the seventh from Adam, begat Methuselah. The name “Methuselah” means, “When he is gone, it (judgment) shall be sent.” The judgment referred to by the name Methuselah was later revealed to be the judgment of the Flood. So long as Methuselah remained alive, judgment would be withheld; but once Methuselah had died, judgment would fall.

Methuselah lived nine hundred sixty-nine years. The nine hundred sixty-ninth year of his life was the six hundredth year of Noah’s life, the year of the Flood (Genesis 5:25-29; 7:11).

How did Enoch know at the time of his son’s birth that he would live to the very year of God’s judgment upon the earth? And how did he know that he was to be given the name “Methuselah,” signifying this fact? The answer is given in Hebrews 11:5: “By faith Enoch . . . .” According to the record, Enoch walked with God for three hundred years after he begat Methuselah. Also, according to the record, at the end of these three hundred years, Enoch, “by faith,” was translated.

It is evident that something happened to Enoch at or about the time of Methuselah’s birth. The name Methuselah, given to Enoch’s son, Enoch walking with God for three hundred years after he begat Methuselah, and Enoch subsequently being translated by faith, all point to this fact.

In order for Enoch to act “by faith” in any realm it was necessary for God to make certain that things were known to him, for no one can act “by faith” apart from the Revelation of God. “Faith” is simply believing that which God has to say about a matter, and, consequently, faith cannot exist apart from God’s Revelation. In order for Enoch to act as he did, God had to reveal certain things to him about his son, the coming judgment, and the fact that he would be translated before this judgment.

From what we can glean in the record, God apparently revealed these things to Enoch at or about the time Methuselah was born. Methuselah was then given a name indicating that so long as he remained alive, God’s judgment would be withheld; but when he was gone, it would be sent. Enoch then walked with God for three hundred years in anticipation of God removing him from the earth alive, before this judgment — exactly as God had evidently previously revealed.

Scripture clearly implies that at the time of Methuselah’s birth, six hundred eighty-seven years beyond the creation of Adam, the results of the cohabitation of the sons of God with the daughters of men had become a thing of such magnitude that it was necessary for God to intervene in the affairs of man. However, this actual intervention would not come until nine hundred and sixty-nine more years had passed.

At the time of Methuselah’s birth the announcement concerning impending judgment was given, and nine hundred sixty-nine years later judgment fell. God sent the waters of the Flood to destroy all the inhabitants of the earth, save Noah and his immediate family.

Thus, following Methuselah’s death, judgment fell. Noah, his wife, and his three sons and their wives were in the previously prepared ark and passed safely through this judgment, thwarting the ultimate goal of Satan that he had been working toward for centuries. Following the Flood, the human race had to begin anew; and Satan, likewise, had to begin anew at this time.

Reserved for Judgment

The angels who took upon themselves the form of man, left their positions of power in the heavens, and began cohabiting with female members of the human race, have been “reserved in everlasting chains under darkness for the judgment of the great day.” These angels were imprisoned in a particular place following the Flood during Noah’s day, they remain imprisoned today, and they will remain imprisoned until their appearance in judgment before God’s Son at a time yet future. All judgment has been committed into the hands of the Son (John 5:22), and these angels will one day be judged by the One whose very appearance they sought to prevent.

The angels imprisoned, awaiting judgment, are in a place that Scripture calls Tartarus. 2 Peter 2:4-6 refers to the angels who sinned during the days of Noah and during the days of Lot as being cast “down to hell [Tartarus].” Tartarus is simply a transliterated Greek word, and it appears only this one time in the New Testament (in a verb form, Tartaroo; the noun form is Tartaros).

All other occurrences of the word “hell” in English translations are from the Greek words Gehenna and Hades. Gehenna appears in Matthew 5:22, 29-30; 10:28; 18:9; 23:15, 33; Mark 9:43, 45, 47; Luke 12:5; James 3:6. And Hades appears in Matthew 11:23; 16:18; Luke 10:15; 16:23; Acts 2:27, 31; 1 Corinthians 15:55; Revelation 1:18; 6:8; 20:13-14.

There is a connection between Tartarus and Hades in the sense that one is housed within the other. Hades is the larger realm, with Tartarus comprising a section of Hades. The souls of both the saved and the unsaved go into Hades at the time of death, though the location in Hades into which the saved and unsaved go would not be the same.

Hades simply refers to a place in which the dead reside, whether saved or unsaved. It has nothing to do with “hell” per se. Rather, it simply has to do with the place of the dead, with no distinction made between saved and unsaved within the Word itself.

During Old Testament days, Hades (Hebrews, Sheol) was located in only one place — somewhere below the surface of the earth (Genesis 37:35; Numbers 16:32-33; 1 Samuel 28:15; Job 7:9). Today, the place of the dead is located both below the surface of the earth and in the heavens. This change in location would be for only part of the dead — the saved of this present dispensation, “the dead in Christ” (2 Corinthians 5:8; Philippians 1:23).

The place into which the saved went at the time of death during Old Testament times apparently remains unchanged today. This place during Old Testament times could only be located down, and there is nothing in Scripture that would indicate that this place could be looked upon after any other fashion today. Old Testament saints would apparently still be in the same part of Hades that they have always occupied.

Christ’s resurrection, ascension, and the ushering in of a new dispensation could have nothing to do with bringing about a change in the location of the Old Testament saints. Nor can Ephesians 4:8 be understood to teach that Old Testament saints were removed into the heavens at the time of Christ’s ascension. This is a quotation from a Messianic Psalm (Psalm 68:18), which has to do with doing away with the captivity seen in Luke 4:18. The whole of the matter seen in Ephesians 4:8 is yet future in the scope of its fulfillment (cf. Acts 2:29, 34).

No Old Testament saint is in Tartarus, though it is located in a section of Hades, as Hades (or Sheol) existed during Old Testament times. Tartarus is located in a section of Hades into which man does not enter. This section is reserved for the angels who sinned in accordance with 2 Peter 2:4-6; Jude 1:6-7, along with, it would appear, their progeny also (Tartarus is discussed further in Chapter 6 in this book).

Gehenna, the other word indiscriminately translated “hell” in most English translations of the New Testament, is a word that always, with the exception of James 3:6, came from the lips of Jesus during His earthly ministry. Every appearance of this word in the gospel accounts is in passages dealing with entrance into or exclusion from the kingdom of the heavens. Thus, Christ did not use the word at all in connection with the issues of eternal salvation or eternal damnation.

Gehenna, the Fiery Valley of Hinnom, was south of Jerusalem; and during the days when Christ was upon the earth this valley was the place of refuse for the city of Jerusalem. Gehenna was the receptacle for all kinds of corruption. The sewage of the city flowed into this valley, and it was customary to cast the carcasses of dead animals therein. Even the bodies of executed criminals, by order of the Sanhedrin, were sometimes cast into this valley.

In Matthew 5:22, 29-30 Gehenna is used in connection with judgment in the local Jewish courts and the judgment of the Council, which was the Sanhedrin. The Sanhedrin possessed the power to inflict a sentence of death by stoning, and also, should the Sanhedrin so rule, the punishment could be intensified by ordering the corpse to be cast into the Valley of Hinnom. The decrees and determinations rendered by these earthly courts were used by the Lord to call attention to parallel decrees and determinations that will be rendered by heavenly courts, with the severest penalty being the same as that which is seen in the earthly courts — death, followed by the person being cast into Gehenna.

In Matthew 23:13, 25-28, 33 the Scribes and Pharisees were in danger of “the damnation of hell [lit., ‘the judgment of Gehenna’]” because they had closed the door to the offer of the kingdom of the heavens to the nation of Israel. In Mark 9:43, 45, 47, being “cast into hell [‘Gehenna’]” is used as an antithesis to entering “into life” and entering “into the kingdom” (which are the same). And it is so as well with all the other occurrences of this word in the gospel accounts.

Gehenna in James 3:6 is the only exception to the previous usage in the New Testament and the only place where this word is used outside the gospel accounts. In James 3:6, the word is used in a symbolic sense, dealing with the tongue. But, even here, in a book dealing specifically with the salvation of the soul (James 1:21; 5:19-20), the word has an inseparable connection with the way it is used in the gospel accounts.

Thus, being cast into Gehenna does not appear in any Scriptural passage as a reference to the unsaved being cast into “the lake of fire” (Revelation 20:14-15), as is often taught; nor can Gehenna be even remotely connected with Hades or Tartarus. Gehenna is associated with the judgment of a select group — those to whom the offer of the kingdom of the heavens is extended. The word is thus associated with the future judgment of Christians in connection with issues pertaining to the millennial kingdom.

Christ’s Proclamation

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. (1 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 center on 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 life-giving spirit” (referring to His position as Life-Giver in His resurrection body [a spiritual body — 1 Corinthians 15:44-45 — a body of flesh and bones, the same body that 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 makes His angels spirits and His ministers a flame of fire.

Are they [angels] not all ministering spirits sent forth to minister for those who will inherit salvation? (Hebrews 1:7, 14 [7b])

The “spirits” in 1 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 2 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 “preached” in 1 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 of 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; 1 Corinthians 1:23).

But there is nothing in 1 Peter 3:18-20 that 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 1 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 that is termed “the preaching of Christ [by the Holy Spirit] through Noah” during days preceding the Flood. 1 Peter 3:18-19 clearly reveals that Christ delivered this proclamation Himself, following His resurrection.

In 1 Peter 3:18, 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 that 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. 1 Corinthians 15:44-50).

The thought in 1 Peter 3:18 is continued in 1 Peter 3:19 by the statement:

In which also He went and preached [delivered a proclamation] unto the spirits in prison.

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” (1 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 that 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 1 Peter 3:18, 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 1 Peter 3:18, Christ was “made alive in the Spirit.” Jesus possessed a resurrection body animated by the Spirit. Then 1 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. 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.

The only proclamation that Christ could have delivered to the imprisoned angels in Tartarus would have had to center on the fact that what they had attempted to do preceding the Flood was for naught. An uncorrupted human race existed, 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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Chapter Six

In Like Manner

As Sodom and Gomorrah, and the cities around them in a similar manner to these, having given themselves over to sexual immorality and gone after strange flesh, are set forth as an example, suffering the vengeance of eternal fire. (Jude 1:7).

(This chapter, as the preceding chapter, deals with texts pertaining to the sexual nature of angels. Since many Christians believe that angels are sexless, often committing mayhem when attempting to deal with these texts, something needs to be said by way of clarification.

If it be argued that angels are sexless, preventing that which is clearly stated and dealt with in these two chapters — i.e., a cohabitation, in a sexual manner, of angels with members of the human race — a question needs to be answered by those advocating this ideology: Where in Scripture does it say, teach, or even intimate that angels are sexless?

Matthew 22:30 is the text usually cited, but this verse has nothing to do with the sexual nature of angels. All angels are spoken of in a masculine respect in Scripture, and Scripture is filled with information concerning a sexual nature that has been and will be exercised by angels.)

The world during Noah’s day experienced destruction as a direct result of angelic intervention, in a sexual manner, in the affairs of the human race (Genesis 6:1-7). Then, ten generations later, during Abraham’s day, angelic intervention of the same nature was seen again, though on a more limited scale. Four cities in the Jordan plain, corrupted by angels in Satan’s kingdom, involving themselves sexually with individuals in the human race, were destroyed by “brimstone and fire” from heaven (Genesis 19:24-25; Deuteronomy 29:23). Then seven generations later, during Moses’ day, the same thing is seen again. The Israelites under Moses were told to go into the land of Canaan and utterly destroy all the nations in the land, nations that had been corrupted through sexual relations with angels (Deuteronomy 7:1ff; cf. Numbers 13:33).

Angels in the kingdom of Satan, both preceding and following the Flood, took upon themselves the form of man, left their positions of power in the heavens, came to earth, and cohabited with members of the human race. Before the Flood, insofar as the record is concerned, this cohabitation was only between angels and female members of the human race — a heterosexual union. After the Flood, however, Scripture reveals both heterosexual and homosexual relationships of this nature.

Before the Flood, this union involved the families of the earth. After the Flood, this union appears to have been confined more particularly to the inhabitants of the land in the Abrahamic covenant. The cohabitation of angels in the kingdom of Satan with members of the human race in days before the Flood and again in days following the Flood though occurred with the same objective in view.

(Satan must, at all costs, continue to hold the governmental reins of the earth; and his multi-faceted attacks were directed against the one whom God had created to ultimately hold the scepter, against man.

During the first 2,000 years of human history, Satan’s attack was against mankind in general. But then, after 2,000 years, God narrowed the matter of regality down to one man, to Abraham [anticipated by the position that Shem had held in Genesis 9:26, nine generations earlier]. And God revealed, at the outset, His plans and purposes that were to be worked out through Abraham and his lineage [Genesis 12:1-3; 13:14-17; 22:17-18].

Thus, Satan could now center his attack against one man and his progeny — seen four centuries later, during Moses’ day, to be the nation of Israel, God’s firstborn son. This was the nation whom God, through Abraham, had called into existence to dwell in a particular land, hold the scepter, and rule at the head of the nations within a theocracy. And Satan knowing this well in advance had, over generations of time, marshaled his forces in the land in which Israel was to dwell when they ruled, the land covenanted to Abraham, Isaac, and Jacob [Numbers 13:33].

And for the same reason, because of Israel’s identity, Satan’s attack against this nation has continued down through the intervening three and one-half millennia, extending into modern times. Satan knows that God is not going to change His mind concerning the reason He called this nation into existence [Romans 11:29]. Israel is to ultimately hold the scepter in the land covenanted to Abraham, Isaac, and Jacob.

Then, almost two millennia ago, Satan had to broaden his attack. God brought into existence a third creation in the human race — a new man, the new creation “in Christ.” And this new man was brought into existence for the specific purpose of occupying the very realm that Satan and his angels held at that time and continue to hold today — a heavenly realm, exercising rule over the nations from this realm, with Israel still destined to hold the scepter in the earthly realm of the kingdom.

Thus, Satan’s broadened attack began [Ephesians 6:10-18]; and this broadened attack, a warfare, will continue to rage throughout the dispensation, intensifying as the dispensation draws to a close.

Then, once the dispensation has ended and God removes this new man, the Church, He will turn back to His dealings with Israel, working out His plans and purposes for this nation. And Satan in that day, knowing that his time is short [seven years will remain in Man’s Day, which Satan will know], will launch his final and most intense attack against Israel, against God’s firstborn son.

And this final attack by Satan against this nation will be of such a severe nature that “unless those days were shortened, no flesh would be saved” [Matthew 24:22].)

Man can rule nothing within the sphere of governmental control “before the time” (1 Corinthians 4:5).

The nation of Israel was placed in a position to rule following the Exodus under Moses. This nation consisted of a special creation in Jacob, a redeemed people, and an adopted people. Israel was God’s firstborn son. Israel had been created in Jacob (Isaiah 43:1), allowing the nation to occupy the position of “God’s son”; then God adopted Israel into a firstborn status.

Christians today have been redeemed and are new creations “in Christ.” They are “sons of God” in that respect (e.g., Romans 8:14; Galatians 3:26; 4:6-7; Hebrews 12:5-8). But Christians, unlike Israel, have yet to be adopted into a firstborn status. Thus, Christians are presently in no position to rule, for it is not just “Sons” who will rule in the coming age, but firstborn Sons.

Nor is Israel presently in a position to rule. Even though the nation retains its status of being a special creation in Jacob and an adopted nation — God’s firstborn son — Israel today resides on the earth in unbelief. In conjunction with this unbelief, the nation has been set aside while God takes out of the Gentiles “a people for His name.” The time when both Israel and the Church will be in positions to rule is yet future.

Before the Flood, Satan’s strategy evidently consisted of an attempt to corrupt the lineages of the families of the earth in order to not only prevent the appearance of the Seed of the Woman, man’s Redeemer, but also an attempt to so corrupt the human race that man could not fulfill the purpose for his creation in the beginning.

After the Flood, knowing God’s plans and purposes regarding Abraham, Satan appears to have somewhat changed his strategy. Satan then began concentrating his efforts on corrupting the nations dwelling in the land covenanted to Abraham, Isaac, and Jacob. And Satan’s work in this respect began long before the establishment of Israel as a nation and the subsequent Exodus from Egypt under Moses.

Satan knew that the land from “the river of Egypt to the great river, the river Euphrates” belonged to Abraham and his seed, he knew that the families of the earth were to be blessed through the nation emanating from Abraham, and he knew that the Redeemer was to come through the lineage of Abraham (cf. Genesis 12:1-3; 14:19; 15:18-21; 17:7-8; 22:1-18). Thus, Satan had marshaled his forces in the land ahead of Israel, evidently not only to contest the right of this nation to enter the land in a regal capacity but also to continue his efforts to prevent the appearance of man’s Redeemer.

Aside from the fact that Israel was to be the channel through which the Redeemer would come, this nation was called out of Egypt for a more immediate, specific purpose. Israel was to enter the land of Canaan, smite and utterly destroy the inhabitants of the land (Deuteronomy 7:1-2), and exercise supremacy within a theocratic rule over all the nations of the earth. Israel’s position of supremacy at this point was to, in turn, result in the nations of the earth being blessed through the seed of Abraham in accordance with Genesis 12:2-3. Israel was to rule as a kingdom of priests (Exodus 19:5-6), and the nations of the earth were to be blessed through Israel’s national kingly-priestly position.

These were the nations over which Satan and his angels ruled; and a rule by Israel within a theocracy of this nature would, in reality, at least to a degree, be a wrestling of governmental control from Satan and his angels.

Not only was Israel to occupy this position of governmental power and control among the nations here on earth, but Israel was also in possession of heavenly promises and blessings. This would necessitate the nation one day controlling, with at least a segment of the nation occupying, the very heavenly places from which Satan exercised power over the nations (continuing to exercise this same power today). The seed of Abraham — both earthly and heavenly — MUST ultimately “possess the gate of [exercise governmental control over] their enemies” (Genesis 22:17-18).

Thus, Satan, as the incumbent ruler over the Gentile nations from this heavenly realm, must not only prevent the appearance of man’s Redeemer, but he must also destroy the nation of Israel itself to assure his continuance on the throne in the heavenly realm.

(Note that Israel, the old creation in Jacob, has forfeited the right to occupy the heavenly sphere of the kingdom [cf. Matthew 12:22-32; 21:43]. This right has been assumed by the Church, the “one new man,” the “new creation” in Christ, called into existence for this purpose [cf. Matthew 16:18; 21:43; 2 Corinthians 5:17; 1 Peter 2:9-10]. This heavenly realm must be occupied by God’s firstborn son; and Christians, who are “Abraham’s seed, and heirs according to the promise [the heavenly portion of the promise in Genesis 22:17; cf. Genesis 14:19],” will, following the adoption, “possess the gate” of the enemy in the heavenly realm [Galatians 3:29; Ephesians 6:1ff].)

Satan tried to destroy Israel in Egypt before the Exodus by and through the afflictions in the brickyards and the death of the male Hebrew children at birth. He continued trying to accomplish this task at the time of and following the Exodus under Moses by the armies of Pharaoh pursuing Israel to the Red Sea, the Amalekites attacking Israel in the wilderness, and the corrupted nations awaiting Israel in the land of Canaan itself. He has tried to destroy Israel in many instances since (e.g., in modern times, the destruction of six million Jews under Hitler during the years of the Third Reich in Europe [1933-1945]), and he will try in the immediate future by and through the nations of the earth during and immediately following the Tribulation.

His attempts in the past have always been for naught, as will be his attempts in the future. Not only has Israel brought forth the Redeemer, but Israel herself remains, as a nation, yet to occupy her God-ordained position as the one by whom and through whom the nations of the earth will be both ruled and blessed.

Nephilim and Rephaim

Prior to the Flood, the cohabitation of the sons of God with the daughters of men resulted in offspring called Nephilim. Following the Flood, when this union occurred again, these offspring were known by two names: Nephilim, and Rephaim.

The translators of the Septuagint (Greek version of the Old Testament) used the word Gigantes in most instances for both of these words. Gigantes is the Greek word for “giants,” and this is the thought that is carried over into several verses of the King James Version (Genesis 6:4; Numbers 13:33).

However, this meaning may have been only secondary to that which the translators of the Septuagint Version could have had in mind. Gigantes comes from a root form of a word which, in the secular Greek world, signified “earth-born” rather than gigantic stature. If the use of Gigantes is understood in this respect, the word would, contextually, refer to “earth-born individuals [individuals born on the earth, having heavenly fathers and earthly mothers],” with a secondary thought having to do with “physical stature.”

Nephilim is simply the plural form of a Hebrew word meaning “to fall,” and Rephaim is the plural form of another Hebrew word meaning “to heal.” A cognate form for Rephaim though would carry the thought of “casting down,” or “falling down.” Understanding the word in this latter sense would appear to be more in keeping with the fact that Rephaim is simply another name for the Nephilim, referring to this same group of individuals — “fallen ones.”

The word Nephilim is used only three times in the Old Testament in passages referring to offspring resulting from the cohabitation of the sons of God with the daughters of men (Genesis 6:4; Numbers 13:33). But the word Rephaim is used numerous times referring to these individuals (Genesis 14:15; 15:20; Deuteronomy 2:11, 20; 3:11, 13; Joshua 12:4; 13:12; 15:8; 17:15; 18:16; 2 Samuel 5:18, 22; 23:13; 1 Chronicles 11:15; 14:9; 20:4, 6, 8; Job 26:5; Psalm 88:10; Proverbs 2:18; 9:18; 21:16; Isaiah 14:9; 17:5; 26:14, 19).

English versions of the Old Testament handle the Hebrew words Nephilim and Rephaim in different ways. The words are many times transliterated rather than translated. Other times translations are attempted (e.g., “giants,” “departed spirits,” “spirits of the dead,” “deceased,” “death,” “dead” [ref. KJV, ASV, NASB, NIV]). Everything that can be known about the Nephilim and Rephaim must be derived from these passages, in conjunction with related Scripture.

During the days of Abraham, the Rephaim could be found among the inhabitants of a number of cities in the land (Genesis 14:1-5). Four of these cities in the Jordan plain — Sodom, Gomorrah, Admah, and Zeboim — were destroyed by brimstone and fire from heaven (Genesis 19:23-29; Deuteronomy 29:23). Zoar, a fifth city in the plain, associated with the Rephaim, was spared to serve as a refuge for Lot and his two daughters when the Lord destroyed the other cities of the plain.

It is evident from Genesis 14:1-5 that the Nephilim and Rephaim were in the land of Canaan preceding Abraham’s entrance into the land. Note that the very first statement of Scripture following Abraham’s journey from Ur of the Chaldees to the land of Canaan concerned the inhabitants of the land: “And the Canaanites were then in the land” (Genesis 12:6b). Since the Nephilim and Rephaim were associated with the nations of Canaan, this verse could very well be a reference to these individuals. In this respect, the reference would call attention to a fact of primary importance concerning Abraham’s entrance into the land: Satan had already begun to marshal his forces in the land in order to oppose God’s purpose surrounding the call of Abraham.

Under the call of God, there were two entrances of His people into the land of Canaan: Abraham’s entrance, following his departure from Ur, constitutes the first; and Israel’s entrance, following the Exodus from Egypt, constitutes the second. Satan’s forces — the Nephilim and Rephaim — however, were marshaled first in the land each time.

The Nephilim and Rephaim were individuals of gigantic stature and great strength. Their gigantic stature can be seen in the report of the ten faithless spies at Kadesh-Barnea (Numbers 13:33), the apparent size of Og, king of Bashan (Deuteronomy 3:11), and the size of Goliath, who appeared later in Jewish history (1 Samuel 17:4; cf. 2 Samuel 21:18-22). Their great strength can be seen in the fact that they were “mighty men [the Hebrew word pertains to ‘strength’]” (Genesis 6:4), the fact that they were the ones who built the sixty “great cities” of Bashan (Deuteronomy 3:4-5; 1 Kings 4:13), and the position of Goliath as a “champion” in the army of the Philistines (1 Samuel 17:1ff).

The first time that the Nephilim and Rephaim appeared (called Nephilim only in antediluvian days), God destroyed them by the waters of a Flood. The second time that these individuals appeared, God destroyed a segment of them in the destruction of the cities of the plain; and God later commanded His people, the nation of Israel, to go into the land covenanted to Abraham, Isaac, and Jacob and utterly destroy all that were in the land.

By this time the Nephilim and Rephaim had so infiltrated the nations in the land of Canaan that God commanded total destruction of these nations (Deuteronomy 7:1-2). However, the failure of the Israelites to carry out the command of God completely when the nation entered the land under Joshua resulted in the Nephilim and Rephaim persisting in Jewish history as the bitter enemies of the people of God for hundreds of years beyond that time.

The Cities of the Plain

Scripture, in several places, singles out angelic activity involving sexual perversions in the cities of the plain during the days of Abraham. Jude 1:7 specifically states that individuals living in the cities of the Jordan plain committed illicit sexual acts with angels. The words, “in a similar manner to these,” refer to the angels in Jude 1:6. The inhabitants of “Sodom and Gomorrah, and the cities around them” had given themselves over to “sexual immorality” and had gone after “strange flesh” in the same manner as the angels.

The word “strange” is heteros in the Greek text, referring, textually, to “another kind” of flesh. The angels in the kingdom of Satan who came to earth, took upon themselves the form of man and cohabited with members of the human race, and they did not possess the same type of flesh as man. There was an unrevealed difference, which is set forth by the Greek word heteros, as opposed to the word allos. Angels went after “strange flesh [another kind of flesh]” by cohabiting with the inhabitants in the cities of the plain, and the inhabitants of these cities went after “strange flesh [another kind of flesh]” by cohabiting with angels.

(Both heteros and allos carry the same basic meaning [“other,” “another”]; and the two words, insofar as their basic meaning is concerned, could be thought of as synonyms. The distinction between the two words can be seen when heteros, unlike allos, can refer to “another of a different kind,” as in the text.)

Jude 1:7 is usually taken to refer only to homosexuality, in accord with Genesis 19:1-11. This interpretation, however, is too limited. Rephaim were associated with the cities of the plain (Genesis 14:1-5), necessitating past sexual relations between angels and female members of the human race as well. Jude 1:7 and the parallel section in 2 Peter 2:6 actually have to do with both homosexual and heterosexual acts, and the Genesis account points to widespread perversions in both realms.

1) Degeneracy of the Sodomites

The account in Genesis 19:1-11, showing the utter degeneracy of the inhabitants in the cities of the plain, has to do with men and homosexuality; but the Scriptures in 2 Peter and Jude, alluding to both homosexual and heterosexual acts between angels and members of the human race, place both types of sexual perversions occurring in these cities on the same basic level. And, in this respect, the apparent utter degeneracy of the entire populace — both male and female — can be seen by what is revealed in the Genesis account.

The night preceding the destruction of the cities of the plain, Lot had given two angels, sent to Sodom by the Lord, lodging inside the safety of his home. After Lot, his family, and the two angels had eaten, the men of Sodom began to gather outside Lot’s house. These men are described as “both old and young, all the people from every quarter,” and they had come for one sole purpose: they wanted the two “men,” the two angels, under Lot’s roof to be brought forth in order that they might “know them carnally,” i.e., have homosexual relations with them.

Lot came outside, shut the door behind him, and offered his two virgin daughters to these men in order to protect the two angels under his roof. But the men of Sodom showed no interest in his daughters. Their only apparent interest lay in having illicit, carnal relations with the two “men,” the two angels. The intensity of their interest is shown in Genesis 19:9: “And they said [to Lot], ‘Stand back’. . . And they pressed sore upon the man, even Lot, and came near to break the door.” But the two angels intervened. They pulled Lot inside the house and smote the men who were at the door with “blindness.” The angels then revealed Sodom’s impending destruction to Lot.

2) Evident Past History of Sodom

There is far more to Genesis 19 than Lot (within an Eastern mindset) just being very insistent that two unknown strangers spend the night inside the safety of his house, and the men of Sodom just wanting two strangers turned over to them.

Why was Lot so insistent that these two men not remain in the streets during the night? Why, in seeking to protect these two men, did Lot go to the point of even offering his two virgin daughters to the men of Sodom?

Then there is the attitude and actions of the men in Sodom. These men, “both old and young, all the people from every quarter,” wanted these two men so badly that they were going to break down the door of Lot’s house. They were not interested in Lot’s daughters; nor were they interested in having illicit, carnal relations with one another. Their interest lay solely in obtaining the two strangers inside Lot’s house.

The inference from the record appears to clearly indicate that both Lot and the men of Sodom knew that these two strangers were angels. Lot went to great lengths to protect them from the Sodomites, evidently because he knew what had been happening in Sodom (2 Peter. 2:7-8). The men of Sodom, on the other hand, went to great lengths to obtain these two individuals, for they had evidently been brought into this depraved frame of mind through their past ungodly manner of living.

By comparing Genesis 19:4-11; 2 Peter 2:4-8; Jude 1:6-7, it appears clear that the men of Sodom, as well as the men in the other cities of the plain, had been having homosexual relations with angels. It cannot be known how long illicit, carnal relations of this nature had been occurring; but according to the record, immediately before the destruction of the cities of the plain, the men of Sodom had become so sex-crazed that their only apparent real interest lay in having homosexual relations with angels.

Thus, because of the widespread prevalence of this gross sexual perversion, God rained “brimstone and fire” from heaven upon these cities following the removal of Lot, his wife, and his two virgin daughters from Sodom.

Angels, Nephilim, and Rephaim in Tartarus

The angels who sinned both before and following the Flood by leaving their positions of power in the heavens, coming to earth, and taking upon themselves the form of man for the specific purpose of cohabiting with members of the human race, are today confined with chains in Tartarus. Not only are they confined in this place, but their progeny, the Nephilim and Rephaim, are probably also there with them. Tartarus is located in a particular section of Sheol that is reserved specifically for these individuals.

Sheol (Greek: Hades) is the place into which the souls of individuals from the human race go at the time of death. Scripture has very little to say about this place. Scripture doesn’t concern itself to any extent with man’s existence between death and resurrection, particularly unsaved man. And the account of the rich man and Lazarus in Luke 16:19-31 leaves many unanswered questions if one follows the interpretation normally ascribed to the passage.

Suffice it to say, in the Old Testament, Sheol was always spoken of as being down, below the surface of the earth. And at the time when Christ died, His soul went down into Sheol and remained in this place until the time of His resurrection (Acts 2:30-31).

Today, the matter would be different for Christians. They, as Christ, would go into Sheol (or Hades) at the time of death; but the location of Sheol is different today for the saved. Today, for Christians, the place of the dead (which is what Sheol [or Hades] refers to) is located in the heavens (ref. Chapter 5 in this book).

Sheol in the Old Testament was located beneath the surface of the earth, and, as previously stated, directionally, it was always spoken of as being “down” (cf. Numbers 16:32-33; Isaiah 14:9; Jonah 2:2, 6). This is where the thought from the so-called “Apostles Creed” concerning Christ descending “into hell [‘Sheol’]” is derived. Christ descended into Sheol/Hades simply because that place, located beneath the surface of the earth at that time, was where the soul of every person during those days went at the time of death. When Christ died, His “spirit” went into the presence of the Father in heaven, His “soul” went into Sheol, and his “body” was later taken down from the Cross and placed in Joseph of Arimathaea’s tomb (cf. Psalm 16:10; Ecclesiastes 12:7; Luke 23:46-53).

However, when Christ descended into Sheol following the events of Calvary He did not then, as many Bible students believe, go to Tartarus and deliver a proclamation to the angels imprisoned in this place. His presence in Sheol between His death and resurrection was not in any way connected with this announcement, for the announcement could not be delivered at this time. Although He had paid redemption’s price — His own shed blood — the victory was not yet complete. He must first be victorious over death itself, which awaited His resurrection. It was only following His resurrection, in accord with 1 Peter 3:18-20 — when body, soul, and spirit were reunited — that Christ went to Tartarus and delivered His proclamation to these imprisoned angels.

Although the angels who had committed these sexual acts both before and after the Flood were in Tartarus at this time (2 Peter 2:4-6), only the angels who had done so before the Flood are mentioned in 1 Peter 3:20 as being recipients of Christ’s proclamation. Their actions had to do with two things:

1) An attack against the Seed of the woman.

2) An attempt to so corrupt the human race that man could never realize the purpose for his creation.

And the folly of that which they had attempted could now be demonstrated. Not only did an uncorrupted human race exist, but the resurrected Christ, the Seed of the woman — the second Man, the last Adam — stood in their presence. He had paid the price for man’s redemption, He had been victorious over death itself, He was now man’s resurrected Redeemer who held the “keys of Hades and of Death” (Revelation 1:18), and His finished redemptive work would allow a great host of redeemed individuals from the lineage of the first man, the first Adam, to ascend the throne with Him (ref. Chapter 5 in this book).

The angels who committed these sexual acts, both preceding and following the Flood, have counterparts in angels who will become engaged in these same acts at the end of the present age, at the end of man’s 6,000-year day:

And as it was in the days of Noah . . . Likewise as it was also in the days of Lot . . . Even so will it be in the day when the Son of Man is revealed. (Luke 17:26-30)

The cohabitation of angels with members of the human race will occur once again, both on heterosexual and homosexual levels. This latter-day angelic attack can only be directed mainly against Israel through the Gentile nations, as during the days of Lot, which anticipated events during Moses’ day.

A post-Flood cohabitation of the sons of God with the daughters of men, occurring both preceding and during Moses’ day, had infiltrated and corrupted the nations of Canaan. They were present in the land at the time of the Exodus, evidently in great numbers; and they were contesting Israel’s right to that land, for Satan knew Israel’s identity and exactly what Israel dwelling in that land within a theocracy meant.

Thus, God’s command to His people concerning the total destruction of the nations in the land was in complete keeping with His previous actions during pre-Flood times, during Noah’s day. God’s decree, because of that which had occurred, involved total destruction of those on earth during Noah’s day on the one hand, and it involved total destruction of those in the land during Moses’ day on the other.

And possibly, an announcement similar to the one that Christ delivered to the angels who sinned before the Flood awaits not only the angels who sinned following the Flood but also the angels committing this same sin once again in the latter days. If so, such an announcement would be forthcoming only after the corresponding sin of the angels at the end of this age; and after Israel has subsequently been elevated to her rightful place at the head of the nations.

The man of sin will be of the Rephaim. He will be the actual son of Satan. Note the expression, “your [Satan’s] seed,” in Genesis 3:15. He will also have Rephaim ruling the earth with him during the Tribulation. Rulers who will possess power directly under the man of sin, mentioned in the book of Revelation (cf. Revelation 13; 17), are revealed in Old Testament Scriptures to be Rephaim — “men” (cf. Revelation 13:18), but not men as we know them today. Satan will rule the earth through his son during the Tribulation; and high-ranking angels in Satan’s kingdom will also rule the earth, with Satan, by and through sons begotten by angels — possibly their very own sons.

Isaiah 26:13-14 KJV reveals that during the Tribulation “other lords,” Rephaim, will have dominion over Israel:

O Lord our God, other lords beside thee have had dominion over us: but by thee only will we make mention of thy name.

They are dead, they shall not live; they are deceased [lit., ‘they are Rephaim’], they shall not rise: therefore hast thou visited and destroyed them, and made all their memory to perish.

These “other lords” who will have dominion over Israel during the Tribulation, specifically called Rephaim, will be destroyed before the Messianic Era commences. And this destruction will be so complete that the Rephaim will not even be remembered by Israel.

Isaiah 26:19 reveals the destruction of the Rephaim, and Job 26:5 reveals where they will be consigned following their destruction. The passage in Isaiah states, “. . . the earth shall cast out the dead [lit., ‘…the Rephaim will be caused to fall on the earth’]”; and the passage in Job states, “The dead tremble, those under the waters and those inhabiting them [lit., ‘Rephaim are put to pain (i.e., writhe like a woman in travail) deep under the waters, and their inhabitants’].”

These Rephaim are further seen imprisoned in a section of Sheol with Satan in Isaiah 14:9-11 (the word translated “dead” in Isaiah 14:9 is Rephaim in the Hebrew text. Also, note from this text that the “bottomless pit [‘abyss’]” in Revelation 20:1-3 is located in a section of Sheol).

The prison where the Rephaim from the coming Tribulation are to be confined with Satan appears to be in the section of Sheol called Tartarus. Other inhabitants are mentioned, which, evidently, could not only be the Nephilim and Rephaim from days before and after the Flood, but also their angelic fathers. This place is located “deep under the waters,” at the bottom of the sea, which places it in Sheol, the place of the dead (cf. Jonah 2:5-6).

Events that set all of this in motion began very early during Man’s Day; and the whole of the matter will be brought to a conclusion at the end of Man’s Day, with Man — God’s three firstborn Sons — at long last holding the scepter.

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Chapter Seven

Defiling One’s High Calling

Likewise also these dreamers defile the flesh, reject authority [KJV: despise dominion], and speak evil of dignitaries.

Yet Michael the archangel, in contending with the devil, when he disputed about the body of Moses, dared not bring against him a reviling accusation, but said, “The Lord rebuke you!”

But these speak evil of whatever they do not know; and whatever they know naturally, like brute beasts, in these things they corrupt themselves. (Jude 1:8-10)

The message throughout the epistle of Jude is twofold:

1) Christians are exhorted to contend earnestly “for [with respect to] the faith.”

2) Christians are warned concerning apostasy manifested in the lives of those who, instead, stand away “from the faith.”

Jude 1:3-4 introduce this message, Jude 1:5-7 form examples to illustrate that which has been introduced, and Jude 1:8 continues within the framework of teachings set forth in Jude 1:3-7:

Likewise [in like manner to the individuals previously mentioned in the examples] also these dreamers [those in Jude 1:4] defile the flesh [cf. Jude 1:7], reject authority [KJV: despise dominion, cf. Jude 1:6], and speak evil of dignities [cf. Jude 1:5]. (Jude 1:8)

Proper and improper attitudes toward dignitaries are then given in Jude 1:9-10.

A basic teaching throughout the entire passage, beginning with verse three, has to do with the governmental administration of the earth and with apostasy in relation to this administration. Christians are to earnestly strive with respect to the faith in view of attaining the goal of their faith, the salvation of their SOULS (1 Peter 1:9).

The realization of this salvation will follow the issues of the judgment seat of Christ and involves the placement of Christians in positions of power and authority as joint-heirs with Christ in His coming kingdom.

Thus, Christians earnestly striving with respect to the faith is with a view to their occupying positions in the coming governmental administration of the earth following that time when “the kingdom of the world” has become “the kingdom of our Lord, and of his Christ” (Revelation 11:15 ASV).

Examples of Apostasy

Apostates depart from the faith through various, revealed forms. In the first ten verses of Jude, lessons concerning apostasy are drawn mainly from the three periods in Old Testament history referred to in Jude 1:5-7; and within the spiritual lessons drawn from these verses, apostasy in Christendom, wrought through the deception of Satan and in connection with the doctrines of demons, is always directed toward one goal: to effect failure in the race of the faith.

1) Jude 1:5:

The Israelites under Moses were to enter the land covenanted to Abraham, Isaac, and Jacob and rule as God’s firstborn son over all the nations of the earth. Israel was not only to exercise national supremacy in this capacity but Israel was also to be a kingdom of priests by and through whom the nations would be blessed (Exodus 19:5-6). The promise in Genesis 12:2-3 was to be, and will yet be, fulfilled by and through Israel dwelling in her own land in this position.

Spiritual blessings were/are to flow out to the nations of the earth through God’s firstborn Sons from the lineage of Abraham. This is the order established in Genesis, and this order does not, it cannot, change. By and through sovereign grace alone God chose Abraham and decreed, “. . . in you shall all the families of the earth be blessed” (Genesis 12:3).

Beyond this point in Genesis 12, Scripture up to the time of Calvary could be summarized by two statements:

a) In the Old Testament God so loved the world that He called into existence and sent His son, Israel, the seed of Abraham.

b) In the New Testament God so loved the world that He both sent and gave His Son, Jesus, the Seed of Abraham.

(In actuality, both Sons were not only sent but given.

God sent His son, Israel. God then gave His son, Israel. His son, today, as Jonah, is pictured in Scripture as in the place of death, awaiting resurrection. And resurrection will occur “after two days . . . in the third day” [Genesis 23:1-2; 25:1; Hosea 6:1-2; John 11:6-7, 25, 43-44].

God’s son, Israel, in that coming day [after two days, after two thousand years], will be raised up to live in God’s sight. Then this son will carry the message of the one true and living God to the nations of the earth, with the nations being blessed through this son.

God sent His Son, Jesus. God then gave His Son, Jesus. And His Son was raised from the dead after two days, on the third day — foreshadowing that which is about to occur [John 1:14; 2:18-21; 3:16].

After two days, after two thousand years, God’s Son, Jesus, will be raised up to ascend David’s throne in Jerusalem [Psalm 2:6-7; 110:1-4; Luke 1:31-33]. And the message that one son [Israel] will carry to the nations of the earth will be about the other Son [Jesus], dwelling in their midst. Then, in that day, the nations of the earth will be blessed through both Sons.

[Note that the account of Jonah forms a type of both Christ and Israel in the preceding respect].

Then, as the overall thought of death and resurrection pertains to God’s firstborn Sons, note Christians during the present dispensation [presently sons, but awaiting adoption into a firstborn status]. Christians are to be seen in the place of death throughout the two-day, the two-thousand-year, dispensation [cf. Matthew 16:24; John 12:24; 1 Corinthians 1:18; Colossians 2:20; 3:3].

And Christians residing in the place of death throughout the two days is with a view to their being raised up on the third day [the third 1,000 years], following the adoption, with God’s other two firstborn Sons.)

And the purpose for the preceding, which will be worked out in God’s way and in God’s time, involves that which God desires for all mankind: Spiritual blessings, beginning with man’s salvation and continuing with “every spiritual blessing” (Genesis 12:2-3; 22:17-18; John 8:37; Galatians 3:16; cf. Ephesians 1:3ff).

In the working out of God’s plans and purposes, the Israelites during Old Testament days apostatized in the matter surrounding their calling. Under Moses they refused to go into the land and occupy the very position for which they had been called out of Egypt. This was done not only to their own detriment but to the detriment of the nations of the earth as well. The generation of Israelites who fell away at Kadesh-Barnea was overthrown in the wilderness; and the nations, consequently, remained alienated from God’s blessings.

A second generation of Israelites later entered the land under Joshua; but through continued disobedience lasting for hundreds of years, the nation never realized the goal of her calling. Because of this continued disobedience, God eventually, in the eighth and seventh centuries B.C., allowed Gentile nations to come into the land and uproot His people. The Israelites were then scattered among the nations and became subject to them, exactly as God had warned (Leviticus 26:1ff; Deuteronomy 28:1ff). And consequently, just as it was at Kadesh-Barnea centuries before this time, the nations have remained alienated from God’s blessings.

Since that time, conditions have continued relatively unchanged. Israel has remained scattered among the Gentile nations, subject to Gentile power. There have been partial restorations to the land (following the Babylonian captivity, and during modern times); but the Israelites, by large, have remained in the same subjective position for the entire period — over 2,500 years. And there will be no change in Israel’s present status among the nations until Israel’s Messiah, the Lord Jesus Christ, affects a change following His return.

As Israel was called out of Egypt under Moses for a purpose, the nation will be called out from a worldwide dispersion under her Messiah for the same purpose; as the old covenant was made with Israel following the nation’s removal from among the Gentile nations, a new covenant will one day be made with the nation; and as Israel was to enter into the land under Moses and exercise supremacy over the nations of the earth, and be a blessing to these nations, the restored nation under Jesus will enter into the land and occupy this position. In that day the nation will realize her calling, set forth 4,000 years ago through God’s promises to Abraham.

2) Jude 1:6:

The thought of “apostasy” is continued through the acts of angels in the kingdom of Satan. This, of course, is a different type of apostasy than is covered in Jude 1:5. It is standing away from the position in which one was created rather than standing away from the faith. Apostasy from the faith, the central theme of the epistle of Jude, is possible only for those in a position to stand away from “the faith,” i.e., for the saved. However, as illustrated in Jude 1:6, spiritual lessons can also be drawn from other forms of apostasy.

Angels apostatized in the sense that they stood away from their positions in Satan’s heavenly kingdom. They took upon themselves the form of man; left their positions of power in the heavens, came to earth, and cohabited with members of the human race. God’s immediate judgment upon these angels resulted in their being confined with chains in a place of darkness — in Tartarus — awaiting final judgment by God’s Son at a future date.

3) Jude 1:7:

The thought concerning angels entering into a form of “apostasy” in Jude 1:6 is continued in Jude 1:7 by showing the inhabitants in the cities of the plain also entering into a form of “apostasy,” committing the same sin as the angels. Apostasy in relation to angels is easy to understand, for they had something from which they could stand away. But, from what did the inhabitants of the cities of the plain stand away? They were not part of a present existing kingdom in the same sense as were the angels.

Thus, since the underlying thought under consideration throughout these verses has to do with the governmental administration of the earth, the inhabitants of the cities of the plain were seemingly in no position to stand away from anything so related.

However, bear in mind that the very purpose for man’s creation in the beginning had to do with the government of the earth (Genesis 1:26-28); and the inhabitants in the cities of the plain, although fallen creatures and in no position to rule, were still of the creation that had been brought into existence to exercise this power and authority.

Note in Jude 1:7 that the sin for which they were judged had to do with “sexual immorality,” and going “after strange flesh [a different type of flesh — the flesh of angels].” The inhabitants in the cities of the plain entered into this sin “in a similar manner” to the angels. Both departed from a certain position for the purpose of going after a different type of flesh.

The angels who apostatized were of the fallen creation presently ruling, and the men who apostatized were of the fallen creation that had originally been brought into existence to assume this power and authority.

Thus, apostasy among angels was associated with a co-habitation among the creation that had been brought on the scene to usurp their positions, and apostasy among the inhabitants of the cities of the plain was associated with a co-habitation among the incumbent rulers that were to be replaced by man.

“Fallen ones” cohabiting with “fallen ones” — angels with men, men with angels — is associated with standing away from a certain position on the part of both. Standing away from this position had to do with a departure from the position for which both had been created, and this departure is dealt with in the epistle of Jude as a form of apostasy from which spiritual lessons are drawn.

Defiling the Flesh (Jude 1:8)

Defiling the flesh refers back to the people in the cities of the plain going after strange flesh in Jude 1:7. There is a parallel drawn in Jude 1:7-8 between the inhabitants in the cities of the plain defiling the flesh and redeemed man today defiling the flesh. In both instances there is a departure from a certain position, and this position has to do with the reason for man’s creation in the beginning.

The old creation in Adam and the new creation in Christ were brought into existence for essentially the same purpose — man ultimately exercising governmental power and authority over the earth. And lessons are drawn from the former to teach spiritual truths in the latter. These truths concern Christians who defile the flesh by forsaking their high calling, departing from the revealed reason for their creation in Christ.

Warnings in the epistle of Jude, derived mainly from spiritual lessons taught by and through the use of Old Testament historical events, are directed to Christians alone. The admonition placed at the beginning of the epistle concerning contending earnestly with respect to “the faith” is directed only to Christians, and so are all of the subsequent warnings throughout the epistle.

God deals with unregenerate man and with regenerate man on two entirely different planes. Unregenerate man is dealt with, not on the basis of admonitions and warnings, but on the basis of Christ’s finished work on Calvary. Regenerate man, on the other hand, has already been dealt with on the basis of Christ’s finished work. He must now be dealt with in an entirely different manner. Only now do admonitions, promises, warnings, etc. come into view.

This dual aspect of God dealing with man is seen in Old Testament history by and through two means:

1) God dealing with ALL in the land of Egypt the night of the Passover strictly on the basis of the death and proper application of the blood of the paschal lambs.

2) God subsequently dealing, in an entirely different manner, with those who had appropriated the blood.

The vicarious death of the firstborn MUST be dealt with prior to anything else (Exodus 12:1-13). They had to FIRST appropriate the blood of a slain lamb. Nothing could be done until they had moved beyond this point. All warnings concerning sin in the lives of the people, especially relating to things pertaining to the land of Canaan beyond Egypt, would have been pointless prior to observing the Passover.

The putting out of the leaven (typifying that which is associated with sin, corruption) FOLLOWED the Passover (Exodus 12:14-20; cf. Leviticus 23:4-8), and it MUST ever be so. There is no such thing as God commanding leaven to be put out prior to the appropriation of the blood. It is always the blood FIRST, and then the leaven. This order has forever been established in the books of Moses, and it can never change.

The works of the flesh, associated with leaven that is to be put out following the appropriation of the blood, are reiterated in Galatians 5:19-21; and the warning concluding these words must be looked upon as directed to Christians alone. The list of the sins of the flesh in this passage concludes with the statement, “. . . those who practice such things will not inherit the kingdom of God.” 1 Corinthians 6:9-10, a very similar passage, states exactly the same thing:

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites,

nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.

Inheritance is strictly a family matter. One must be a child of the Owner to be in line for the inheritance: “if children, then heirs . . . .” (Romans 8:17).

The issue at hand in both Galatians 5:19-21 and 1 Corinthians 6:9-10 has to do with an inheritance in the kingdom, not with eternal life. Thus, only the saved can be in view.

Contrary to what Scriptures such as the preceding teach concerning the sins of Christians, there is a widespread, false teaching in Christendom today that states that all of a Christian’s sins — past, present, and future — were taken care of by the sacrifice of Christ on Calvary; and, on the basis of the sufficiency of Christ’s sacrifice, a Christian can never come into judgment for any sin that he commits. Therefore, warnings concerning God’s judgment to be visited upon individuals indulging in the sins of the flesh cannot be directed toward Christians.

Romans 8:1 is one of the verses usually cited to support this line of teaching:

There is therefore now no condemnation to [a rendering of judgment against] those who are in Christ Jesus, who do not walk according to the flesh, but according to the Spirit.

However, this verse, contextually, isn’t even dealing with eternal salvation. It is dealing with the existing warfare between the man of flesh and the man of spirit. That is what lies before the verse in Romans 7, and that is what lies after the verse in Romans 8. The context on both sides of this verse deals with problems that this body of death presents.

The latter part of the verse — “. . . who do not walk according to the flesh, but according to the Spirit” — has been questioned by numerous textual critics over the years. This part of the verse is in the Textus Receptus, which would account for it being in the Authorized Version. It is also present in a number of other manuscripts, though it is also absent in a number of different manuscripts as well.

This questioned section of Scripture fits perfectly within the text if one remains within context. However, the opposite of that will be true if one departs from the context and attempts to use this verse relative to eternal salvation.

Erroneously viewing this verse relative to eternal salvation possibly accounts for the absence of these words in many of the Greek manuscripts that we have today (copyists and textual critics over the years misunderstanding the verse and possibly thinking that the words were spurious, with the words gradually being left out of the text over time); and, with translators following later Greek texts (e.g., the Nestle text, a main Greek text used for translation work today, views these words as spurious and has them in the footnotes only), most of the modern-day translations (e.g., NASB, NIV) do not include this part of the verse in the text, though the NKJV does.

A Christian’s positional standing in Christ, which can never be subjected to judgment beyond Calvary, is one thing; but a Christian’s present existence upon this earth in a body of death, with a responsibility to expel the leaven, is something entirely different. And Romans 8:1, contextually, deals with the latter, not the former.

Because of the existence of this body of death, housing the old sin nature, Christians can and do sin. In fact, because of this body of death, Christians cannot live apart from sin, which necessitates Christ’s present high priestly ministry in the heavenly sanctuary. Sin is wrought in the lives of believers through the old sin nature:

If we say that we have no sin [old sin nature], we deceive ourselves, and the truth is not in us. (1 John 1:8)

And the abiding presence of this old sin nature places believers in a position where they can and do sin, necessitating the promise seen in 1 John 1:9:

If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.

Sin manifested in the lives of believers will, without exception, be dealt with by the Lord in one of two ways:

1) By and through the present high priestly ministry of Christ during the present day.

2) By and through the issues of the coming judgment seat of Christ during that coming day.

Christians can either judge their own sins now, confessing them and receiving forgiveness, or they can await issues of the judgment seat of Christ and have their sins judged by the Lord (1 Corinthians 11:31-32; 2 Corinthians 5:10-11; 1 John 1:9; cf. 1 Peter 4:17).

Christ is presently exercising the office of High Priest in the Holy of Holies of the heavenly tabernacle for the former, and he will exercise the office of Judge at the judgment seat of Christ for the latter. Confession now will result in cleansing, but waiting will result in chastisement.

Christ is exercising the office of High Priest to effect a present cleansing for the “kings and priests” that He is about to bring forth. These “kings and priests” will be manifested as “the sons of God” at the end of this dispensation and fill positions of power and authority as joint-heirs with Christ in the kingdom. The judgment seat will reveal their approval to occupy these positions.

However, there is another side to the judgment seat. Not only will certain individuals be approved, but other individuals, because of the sins of the flesh, will be disapproved. Christians who, today, refuse or neglect to avail themselves of the high priestly ministry of Christ will have their sins dealt with before the judgment seat; and this will be done, NOT by Christ as High Priest, but by Christ as Judge. Chastisement will then follow; and numerous Christians in that day, because of the sins of the flesh, will be shown to have forfeited their inheritance, resulting in their disqualification for positions as joint-heirs with Christ.

Rejecting Authority [Despising Dominion] (Jude 1:8)

Despising dominion refers back to the sin of the angels in Jude 1:6. The word “despise” [KJV] is from a Greek word meaning to “set aside,” “disregard.” Angels in the kingdom of Satan “set aside,” “disregarded” their positions of power in the heavens and came to earth in the form of man for the specific purpose of cohabiting with members of the human race. These angels set aside the positions for which they had been created and involved themselves in something completely alien to their very existence.

This account has been recorded in Jude, allowing the Spirit of God to draw spiritual lessons from Jude, showing how Christians can, in like manner, despise dominion; and this dominion is the very same dominion that the angels despised. The Church has been brought into existence to occupy heavenly places, to fill positions of power and authority in the heavens as God’s firstborn son during the coming age; and these positions are the same positions presently being occupied by angels ruling from heavenly places in Satan’s kingdom.

Angels holding positions of power and authority under Satan in the present kingdom of the heavens will continue to rule from this heavenly sphere until that day when they, along with Satan, are cast out of the heavens onto the earth. The Church will then be brought to the goal of its calling, and, as the bride of Christ, be placed in this heavenly realm and occupy these positions.

Christians have been saved with a view to their replacing the incumbent rulers in the heavens, and the warning in this passage concerns the present existing danger of Christians “setting aside” or “disregarding” their calling. Angels apostatized in the past by standing away from the position for which they had been brought into existence; and Christians can, in like manner, apostatize during the present time by standing away from the position for which they have been brought into existence. Corruption, followed by judgment, was the inevitable outcome of this apostasy by angels; and corruption, followed by judgment, will also be the inevitable outcome of the same apostasy by Christians today.

Speaking Evil of Dignitaries (Jude 1:8-10)

Speaking evil of dignitaries in Jude 1:8 refers back to Jude 1:5 and moves forward into Jude 1:9-10. The same word translated “speak evil” in the Greek text of Jude 1:8 is also used in Jude 1:9-10 (blasphemeo, the verb form, appears in Jude 1:8, 10; and blasphemia, the noun form, appears in Jude 1:9). The word is translated “reviling [KJV: railing] accusation” in verse nine and rendered, once again, as “speak evil” in Jude 1:10 This is the Greek word from which the English word “blasphemy” is derived; and the translation, “railing accusation,” in verse nine actually captures the thought expressed by the word somewhat better than the translation, “speak evil,” in verses eight and ten.

Railing accusations, emanating from unbelief on the part of the people of Israel in the historical account covered by Jude 1:5, were directed against Moses. However, by so doing, the people were actually directing these railing accusations against God Himself. Moses was the one whom God had chosen to lead the Israelites out of Egypt and into the land covenanted to Abraham and his posterity through Isaac and Jacob. His power and authority were of divine origin; and, consequently, accusations leveled against the leadership of Moses were, in actuality, accusations leveled against God Himself.

The people of Israel who questioned Moses’ authority, seeking to appoint a new leader and return to Egypt, were questioning the very authority of God vested in Moses (cf. Numbers 14:2, 27). Because of this sin, resulting from unbelief concerning their ability to go into the land as God had commanded, judgment fell upon the people of Israel. They could no longer enter the land under Moses and realize the purpose for their salvation from Egypt. They had fallen away, apostatized, in such a manner that it was impossible to renew them again to repentance. As a result, during the next thirty-eight and one-half years, the entire generation — murmuring against Moses, and thus against the Lord — perished in the wilderness.

Korah, Dathan, Abiram, and those who followed them constitute another similar example (Numbers 16:1ff). They rose up against Moses and Aaron in matters concerning their authority — Moses as leader of the people, and Aaron as high priest in the camp. When this occurred, Moses “fell on his face” (Numbers 16:4). Moses knew that Korah and those with him were questioning, not just his and Aaron’s authority, but the authority of God.

This rebellion against authority led to unacceptable incense being offered upon the altar at the door of the tabernacle by two hundred fifty prominent men who had sided with Korah, Dathan, and Abiram against Moses. This, in turn, led to God’s judgment on the entire group. God exhibited his wrath upon Korah, Dathan, and Abiram by opening a chasm in the earth and causing them, along with “all those with them [their wives, children (save Korah’s sons; cf. Numbers 26:11, 58]),” to go down into Sheol alive:

and the earth opened its mouth and swallowed them up, with their households and all the men with Korah, with all their goods.

So they and all those with them went down alive into the pit [into Sheol]; the earth closed over them, and they perished from among the assembly. (Numbers 16:32-33).

A fire then came out from the Lord and consumed the two hundred fifty men that had offered the incense upon the altar (Numbers 16:35).

Immediately after the destruction of Korah and those following him, the people of Israel again murmured against Moses and Aaron, saying, “You have killed the people of the Lord.” Again, as before, this was a murmuring not only against Moses and Aaron but against God. God was the One who had performed the execution of Korah, Dathan, Abiram, their families, and the two hundred fifty men offering incense. And because of this same sin of murmuring against divinely established authority, God sent a plague into the camp of Israel. This was done so speedily that before Aaron had time to make “atonement for the people,” standing “between the dead and the living,” fourteen thousand seven hundred Israelites perished (Numbers 16:41-50).

According to Scripture, it is a serious thing to murmur against, bring railing accusations against, those whom God has placed in positions of power and authority. Any rebellion against divinely established authority is a rebellion against the Lord. It was so during Moses’ day, and it is no different during the present day. The “authorities that exist” were during Moses’ day, and are today, “appointed by God.” All positions of power and authority are by divine appointment. And whosoever “resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves” (Romans 13:1-2).

God rules in the kingdom of men and gives it “to whomever He will.” God is the One who establishes rulers, and He is also the One who removes rulers (Daniel 4:17, 25-32). As stated in Romans 13:1, “there is no authority except from God,” which today, in view of the coming age, is vested in His Son.

Jesus told His disciples, “All power is given unto me in heaven and in earth” (Matthew 28:18). In view of this, any rebellion against existing ordained powers — whether in the heavens or upon the earth — is a rebellion against the power vested in God’s Son, which is simply a rebellion against Christ Himself.

Note the example given in Jude 1:9: Michael, the archangel, would not bring a railing accusation against even Satan. He, knowing that Satan held his position by divine appointment and that Satan possessed no power but that which emanated from God, would go no further than to simply say, “The Lord rebuke you.” Michael knew that any accusation against Satan would be an accusation against the One who had appointed him to this position, the One in whom all power and authority reside.

(The parallel section in 2 Peter 2:11 is expanded to include other angels and other dignitaries as well: “whereas angels, who are greater in power and might, do not bring a reviling accusation against them [dignitaries] before the Lord.”)

Now, with all this in mind, the particular apostate element existing in Christendom in the latter days — with its parallel drawn from experiences of individuals during the days of Moses — should be clear. Bringing railing accusations against those whom God has placed in positions of power and authority is a form of apostasy. It is that simple. Such reviling or railing against divinely established authority is not only standing away from the God-ordained position that a Christian is to occupy, but, as well, it is moving into a position wherein the apostate, in actuality, brings these accusations against the Lord Himself. And through such accusations, these apostates, as “brute beasts . . . corrupt themselves” (Jude 1:10; cf. 2 Peter 2:12).

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Chapter Eight

Woe to Them

Woe to them! For they have gone in the way of Cain, have run greedily in the error of Balaam for profit, and perished in the rebellion of Korah.

These are spots in your love feasts, while they feast with you without fear, serving only themselves. They are clouds without water, carried about by the winds; late autumn trees without fruit, twice dead, pulled up by the roots;

raging waves of the sea, foaming up their own shame; wandering stars for whom is reserved the blackness of darkness forever. (Jude 1:11-13)

The admonition to earnestly strive with respect to the faith in Jude 1:3 is followed by the introduction of apostates — those who have stood away from the faith — in Jude 1:4. Three Old Testament examples concerning apostasy are then given; and the Holy Spirit moved Jude to record a triad in Jude 1:8, drawing from these three examples.

The apostates who had been introduced in Jude 1:4 reappear in Jude 1:8, and Jude 1:9-10 continue with the thought of apostate acts committed by these individuals. Jude 1:11 then presents another triad concerning these same individuals, continuing with the thought concerning the various forms that apostasy may take.

Jude’s manner of teaching is with constant reference to the Old Testament. In Jude 1:5-7 he calls attention to three periods in Old Testament history. These form the object lessons; and, the central teaching in Jude 1:8-10 is then taken from these three periods. Jude 1:11 presents three Old Testament individuals, along with events surrounding these individuals; and Jude 1:12-13 describe the folly of those who follow in the paths of these three individuals: “Woe to them! . . . .”

The Old Testament is filled with word pictures, types, and illustrations. There is nothing redundant or superfluous; nor is anything lacking. It is God’s Revelation to man, perfect in every detail.

Every historic event occurred under God’s Sovereign control of all things. Then, “holy men of God” were guarded from error as they, “moved [‘borne along’] by the Holy Spirit,” recorded these events (2 Peter 1:21). And this record has been preserved in order that the Holy Spirit might have these things to draw upon as He teaches Christians the deep things of God.

The true nature of the Old Testament is spiritual. “God is spirit”; this Revelation emanates from Him; it is the “breath of God”; and the Holy Spirit takes the breath of God and imparts spiritual truth to man through his saved human spirit.

Thus, the Old Testament is a book written for the spiritually minded to guide them in their spiritual lives to spiritual maturity. And the lessons in Jude, drawn from the Old Testament Scriptures, have been recorded for this purpose (cf. Luke 24:25-32).

The Way of Cain

The way of Cain is the “way of the man of flesh.” It is following the old nature. It is doing things after the manner, wisdom, and strength of man. It is doing things outside the realm of faith, walking by sight.

The great section in the New Testament on walking by faith is Hebrews 11. This is a chapter that draws its material entirely from the experiences of individuals in the Old Testament. One central truth pertaining to a walk by faith in relation to the salvation of the soul is presented, and this chapter forms, in this fashion, the capstone to the book of Hebrews (cf. Hebrews 10:35-39). The key verse in chapter eleven, reflecting on the central message throughout this book, is Hebrews 11:6:

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.

Abel offered to God “a more excellent sacrifice” than Cain. Abel offered his sacrifice “by faith.” Cain did not (Hebrews 11:4). Consequently, Abel’s sacrifice was accepted, but Cain’s was rejected.

Abel brought “of the firstborn of his flock,” and Cain brought “of the fruit of the ground.” Abel brought that which God required, but Cain brought something other than that which God required.

This was evidently an offering of the first-fruits (Genesis 4:4). And in an offering of the first-fruits, Abel, “a keeper of sheep,” would be expected to bring of the first-fruits of his flock; and Cain, “a tiller of the ground,” would be expected to bring of the first-fruits of the field (Genesis 4:2). They both brought the right type offering. In this respect, the acceptance of one offering and the rejection of the other evidently had to do with one person (Abel) bringing the amount which God required and the other person (Cain) not doing so (ref. the author’s book, Bible One - Had You Believed Moses by Arlen Chitwood, Chapter 10).

God’s acceptance of Abel’s offering and rejection of Cain’s offering followed the principle set forth in Hebrews 11:6. God could only have previously revealed to both individuals exactly what He required, else neither could have acted “by faith.” “Faith” is simply believing that which God has to say about a matter. Abel, believing that which God had to say (exercising faith), acted accordingly by bringing the offering that God required. But Cain, rejecting that which God had to say (not exercising faith), acted accordingly by not bringing that which God required.

Cain was the first of a long list of individuals, following the fall, who governed their lives in “. . . a way that seems right to a man, but its end is the way of death” (Proverbs 16:25). Cain failed to take into account that man’s ways and thoughts are in contradistinction to God’s ways and thoughts:

For My thoughts are not your thoughts, nor are your ways My ways, says the Lord.

For as the heavens are higher than the earth, so are My ways higher than your ways, and My thoughts than your thoughts. (Isaiah 55:8-9)

Man’s perspective is finite, emanating from a fallen human nature. God’s perspective is infinite, emanating from a place where that which is imperfect cannot exist. The Creator’s ways and thoughts can become the creature’s ways and thoughts only in the realm of “faith,” i.e., in the realm where the creature “believes God,” followed by his acting in the realm of “faith.” Redeemed man MUST follow the man of spirit in a walk “by faith.” There is no other way to please God.

Christians have a Book, a Book containing the ways and thoughts of God. This Book, the written Revelation of God, has been given for a definite and specific purpose; and that purpose is twofold:

1) Unredeemed man being brought into a right relationship with God.

2) Redeemed man following the man of spirit in a walk by faith within this right relationship.

In order to walk “by faith,” man MUST know the Revelation of God; for he cannot believe God and act accordingly apart from knowing that which God has to say about the matter. Thus, redeemed man, through the man of spirit, ascertains the ways and thoughts of God through this Revelation; and his pilgrim walk, “by faith,” is then governed accordingly.

Going “the way of Cain,” the way of the man of flesh, is set forth in the epistle of Jude as a form of “apostasy,” a standing away from the faith. Christians knowing God’s ways and thoughts can apostatize by and through removing themselves from God’s ways and thoughts revealed in His Word and going in a contrary direction, governed by their own ways and thoughts. Man’s goals, aims, ambitions, aspirations, plans, methods, and schemes then come into view and find their place among the acts of the apostates and those who do their bidding.

“The way of Cain” is not necessarily something offensive in the eyes of man. In fact, in the eyes of religious man today it is quite the contrary, and the way of Cain is often exalted and held in high esteem. Actions of this nature though are not called “the way of Cain.” Rather, they are disguised, clothed in proper religious attire, and passed off in Christian circles as the way and work of the Lord.

This is a relatively easy task to accomplish because very few Christians are grounded in the Word of God in a manner sufficient to ascertain the thoughts and ways of the Lord; and understanding only the thoughts and ways of man, it is a very simple thing for them to, unknowingly, be led in “the way of Cain.”

(For man to act “by faith,” two major things must exist:

1) The person must know that which God has said, for “faith” is simply believing God.

2) The person must then wait on the Lord if his actions are to be solely in the realm of faith.

There is no getting around either of the preceding. There is no such thing as “blind faith.” A person must know that which God has said in order to act “by faith.” There is no alternative.

The latter is where Christians have the most difficulty. They find it difficult to simply wait, to wait on the Lord [cf. Isaiah 40:31]. They, too often, want to get out and do something [cf. Genesis 16:1-5; 17:15-21].

A person can either exercise faith, waiting upon the Lord to do a work through him, or not exercise faith, running out ahead of the Lord and doing a work in the energy of the flesh himself.

A person doesn’t prepare himself [a study of the Word, allowing an exercise of “faith”] and then go out and do a work for the Lord. Rather, a person prepares himself [again, a study of the Word, allowing an exercise of “faith”] and then goes out and lets the Lord do a work through him [i.e., acts by faith].

Both require knowledge of the Word, allowing the person to act “by faith.” But only the latter, which involves waiting on the Lord to do the work through that individual, actually has to do with that person acting by faith.

The alternative [the only alternative] is to not wait, to run out ahead of the Lord. And even though the person knows the Word and is in a position to act by faith, even though he brings forth works through his own efforts [which may appear to surely be the Lord’s work in man’s eyes], “faith” is simply not involved. And without faith it is impossible to please God [Hebrews 11:6].

The whole of the matter is that simple, and there is no middle ground. It is either one or the other [Luke 11:23; Romans 14:23].)

The only protection that Christians have against the onslaught of the enemy today is knowledge of the Word of God, providing the necessary instructions concerning the manner of one’s pilgrim walk. Christians MUST receive the Word of God into their saved human spirits and allow the indwelling Holy Spirit to lead them into “all truth” concerning the ways and thoughts of God. There is NO substitute! Only in this manner can there be an effective walk by faith, one which pleases God and ultimately results in the salvation of their souls.

The Error of Balaam

Jude 1:11 records “the error of Balaam,” 2 Peter 2:15 records “the way of Balaam,” and Revelation 2:14 records “the doctrine of Balaam.” All three of these are used in passages referring to Christians entering into a state of affairs within Christianity that not only defiles their high calling but also dishonors the Lord who purchased their salvation with His own blood.

The error and way of Balaam appear in companion portions of Scripture and would seem to refer basically to the same thing. The error of Balaam is associated with “profit [KJV: ‘reward’]” in Jude, and the way of Balaam is associated with the “wages of unrighteousness” in 2 Peter. Thus, the error and way of Balaam have to do with “monetary gain”; and, according to the Old Testament account, this monetary gain is acquired through one’s willingness to compromise the principles of God and proclaim things contrary to the revealed Word of God.

The error and way of Balaam can be found in Numbers 22; 23; 24. Balak, king of the Moabites, hired Balaam to come into his land and pronounce a curse upon the children of Israel. Balak had seen what Israel did to the Amorites; and knowing that this nation would soon be passing through his country, he was afraid. He feared the Israelites because of the power that the nation exercised by and through their God.

Balak knew that the only way in which the Israelites could be defeated was by severing the relationship that existed between Israel and their God. Thus, Balak hired Balaam to come into Moab and pronounce a curse upon the Israelites, incurring God’s anger upon them in an effort to sever this existing relationship and to ultimately bring about their defeat at the hands of the enemy. However, once in Moab, on three separate occasions, only blessings proceeded from the lips of Balaam. Balak was angered by the turn of events and sent Balaam out of Moab into his own country.

The doctrine of Balaam is different than his error and his way. His doctrine had to do with that part of his teaching that was contrary to the Word of God. However, an inseparable relationship exists between his doctrine, his error, and his way. That part of his teaching that was contrary to the Word of God (his doctrine) resulted from his willingness to prophesy either good or bad for monetary gain (his error and way).

And, remaining within this same framework, it would be little different among servants of the Lord today. One’s willingness to compromise the principles of God (the error and way of Balaam) — for whatever reason — would precede and be inseparably linked to teaching that which was contrary to the Word of God (the doctrine of Balaam).

1) Doctrine of Balaam — Past

Scripture surrounding the doctrine of Balaam and its tragic results is given in Numbers 25:1-3:

Now Israel remained in Acacia Grove, and the people began to commit harlotry with the women of Moab.

They invited the people to the sacrifices of their gods, and the people ate and bowed down to their gods.

So Israel was joined to Baal of Peor, and the anger of the Lord was aroused against Israel.

The Israelites, after coming into Moab, began to commit fornication with the “women of Moab,” to eat meat sacrificed to idols, and to bow down and worship the gods of the Moabites. In order to put a stop to these sins and stay the hand of God’s judgment upon the entire nation, Moses was instructed to slay every Israelite who had “joined to Baal of Peor.” And twenty-four thousand Israelites perished under God’s judgment because of these sins.

What caused the Israelites to depart from the one true and living God who had delivered them from Egypt? What caused them to begin serving false gods and following the idolatrous ways of the Moabites?

The answer is given in Numbers 31:16:

Look, these women caused the children of Israel, through the counsel of Balaam, to trespass against the Lord in the incident of Peor, and there was a plague among the congregation of the Lord.

Balaam could not curse Israel. Only beautiful prophecies filled with blessings flowed from his lips when he was called into Moab by Balak. But Balaam did succeed in leading the Israelites astray through his counsel. The Israelites, through the counsel of Balaam, were led to commit fornication, eat things sacrificed to idols, and bow down before other gods. And, because of these sins, the judgment of God fell upon His people.

The counsel of Balaam — i.e., “the doctrine of Balaam” — had to do with the sins committed by the Israelites in view of their covenant relationship with God. Briefly stated, this doctrine had to do with the fact that the Israelites were the covenant people of God, this covenant could not be broken, and consequently the Israelites could sin with immunity.

However, such was not the case. It was true that the covenant established between God and Israel could not be broken; it was also true that Israel’s position as firstborn could not be changed; but it was not true that Israel could sin with immunity. God’s wrath was manifested because of the sins of His people, and the thousands of Israelites who succumbed to the counsel of Balaam were overthrown in the wilderness, short of the goal of their calling.

2) Doctrine of Balaam — Present

The doctrine of Balaam is one of the most widely taught doctrines in the Church today. Christians know — as their counterparts in the church in Pergamos (Revelation 2:14) — that they have been saved by grace through faith, and nothing can alter their positional standing “in Christ.” In view of this unalterable positional standing, they reason that they can conduct their lives in any manner that they choose and it will make no difference.

However, as in the case of the Israelites, so in the case of Christians. Christians, as the Israelites under Moses, have been saved for a purpose. Every Christian is enrolled in a race (1 Corinthians 9:24-27), and every Christian is engaged in a conflict (Ephesians 6:10-18; 2 Timothy 2:4-5). The goal set before Christians is to win the race, be victorious in the conflict. And God has made provision for Christians in order that at the end of the race they might say with Paul:

I have fought the good fight [‘I have strained every muscle in (to maintain) the good contest’], 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)

The enemy, Satan, on the other hand, is doing all within his power to bring about defeat in the lives of Christians. Satan’s main objective in the present warfare is to prevent Christians from qualifying for crowns and thus positions of rulership with Christ in His coming kingdom. God is presently bringing into existence a new order of sons to replace the order now ruling in the heavens; and the incumbent rulers — Satan and his angels — are doing all within their power to retain their present governmental control over the earth.

The main facet of the doctrine of Balaam that is being widely promulgated in churches today is the teaching that future blessings and rewards are guaranteed for every Christian solely on the basis of Christ’s finished work on Calvary and the Christians’ positional standing “in Christ.” Thus, all Christians — regardless of their conduct during the present time — will receive crowns and positions of power and authority with Christ in the kingdom.

However, the teaching throughout the Word of God is to the contrary. The Israelites did not sin with immunity, and neither can Christians. Sin in the camp of Israel resulted in the Israelites being overthrown in the wilderness, short of the goal of their calling. And it will be no different for Christians.

. . . and I took the crown that was on his head . . . . (2 Samuel 1:10)

Behold, I am coming quickly! Hold fast what you have, that no one may take your crown. (Revelation 3:11)

The Rebellion of Korah

Korah was a Levite, the cousin of Aaron and Moses (Exodus 6:18-21). His sin was speaking against the authority God had vested in Aaron and Moses. Korah sought, particularly, to intrude into the priestly office held by Aaron, saying that all the Levites were “holy,” and any of the Levites had as much right as Aaron to perform these priestly functions (Numbers 16:1ff).

The word “rebellion [KJV: gainsaying’]” in Jude 1:11 is antilogia in the Greek text, which means “against the word,” or “speaking against.” Korah moved against, he spoke against, the Word of God. Aaron was the high priest whom God had appointed, and the power to exercise this priestly office was vested in him alone. Korah dared to question God’s choice of Aaron and the power that He had vested in Aaron, which is looked upon in the three preceding verses (Jude 1:8-10) as a rebellion against divinely established authority. A rebellion of this nature is a rebellion against the One in whom all power and authority reside, against God Himself (ref. Chapter 7 in this book).

Questioning divinely established authority is a serious matter to say the least. In Numbers 16:25-35, God’s displeasure with Korah and those who followed him is shown by their removal from the camp of Israel by:

1) Being taken down into Sheol alive.

2) Being consumed by fire proceeding out from the Lord.

Christians following the path trod by Korah and those who followed him are looked upon in the epistle of Jude as “apostates.” Korah stood away from the position that he was to occupy in the camp of Israel, and Christians following his example likewise stand away from the position that they are to occupy as new creations “in Christ.” They move out of the arena of faith — stand away from “the faith” — and become involved in things that are foreign to their very existence. And, as set forth in Numbers 16, God will not countenance such acts.

Christendom today is filled with those who follow “the rebellion of Korah.” They refuse to recognize that power and authority reside in God alone, and that He has vested His power in certain individuals (men and angels) whom He has chosen and placed in various positions. They, as Korah, move against, speak against, the Word — whether they realize it or not — when they move against or speak against those whom God has chosen and appointed, in whom He has vested His power.

1) Government of the Earth

The government of the earth is presently in a very complex state. Satan was originally given dominion over the earth, and a vast number of subordinate angels were placed in positions of power and authority under him. Following his rebellion, Satan and those angels who went along with him were rejected. They were no longer qualified to continue in their regal positions, but they were not immediately deposed. They were allowed to continue exercising dominion over the earth for a period of time.

(God does not leave a throne of this nature vacant. A principle of biblical government necessitates that an incumbent ruler [in this case, Satan, with his angels] continue on the throne until his replacement [in this case, Christ, with His co-heirs] is not only on the scene but ready to ascend the throne.)

During this time, God brought man into existence to assume the governmental power that Satan and his angels possessed. The first man, the first Adam, though was disqualified through sin; and Satan continued to rule. God then sent His Son, the second Man, the last Adam, to redeem that which the first man, the first Adam, had forfeited in the fall. Christ not only showed that He was fully qualified to take the governmental reigns of the earth but He also paid the price for man’s redemption (Matthew 4:1-11; John 19:30).

But the incumbent ruler, Satan (with his angels), was not immediately put down. Jesus did not immediately take the scepter; nor has He taken it to this day. Jesus is presently in a place removed from the kingdom. While in this place, He is calling out a select group to occupy the throne with Him when He returns to take the kingdom.

And individuals whom He is calling out are NOT to become caught up in and involved in the present system under Satan. The present and future status of both Christ and Christians in relation to the government of the earth is graphically set forth in biblical typology in the books of 1, 2 Samuel.

Saul had been anointed king over Israel, but Saul rebelled against the Lord and was rejected by the Lord. David was then anointed king over Israel. There were, following that time, two anointed kings in Israel; but Saul continued to occupy the throne.

As Saul continued to reign, David was forced into exile. The hills of Judaea became the headquarters of David. Certain Israelites gathered themselves to David. They are described as those who were in distress, in debt, and discontented (1 Samuel 22:2). Those who followed David in this manner constituted a hidden group, separate from the camp of Israel under Saul, and separate from the kingdom plans of Saul.

So long as Saul remained in power, neither David nor his faithful followers sought to control any facet of the affairs of the kingdom under Saul. David had already been anointed king over Israel, but the time had not arrived for him to assume power. David and his followers waited.

The day though finally arrived when Saul was put down, his crown taken and given to David, and then David ruled over Israel. And the faithful men who followed David during his time of exile then found themselves occupying various positions of power and authority in the kingdom under David.

In the antitype, Satan has been anointed king over the earth. He is the earth’s present ruler. Satan rebelled against the Lord, and was rejected by the Lord. Jesus was then anointed King over the earth. There are presently two anointed Kings, but Satan continues to occupy the throne.

As Satan continues to reign, Jesus has gone into a place of exile. Jesus is presently at the right hand of the Father in heaven. Certain Christians ally themselves with and follow Jesus during this time. They are typified by the Israelites in distress, in debt, and discontented, who gathered themselves to David. They constitute a hidden group, separate from the world system under Satan, and separate from the kingdom plans of Satan and those who rule with him.

So long as Satan remains in power, Jesus will not seek to control any facet of the affairs in the kingdom under Satan. In like manner, neither should Christians. Jesus has already been anointed King over the earth (cf. Matthew 2:2; 16:16), but the time has not arrived for Him to take the kingdom, to assume power. Jesus is waiting until “the time,” and so should Christians (cf. 1 Corinthians 4:5; Hebrews 10:13).

The day though will eventually arrive when Satan will be put down, his crown taken and given to Jesus, and then Jesus will rule over the earth. And the faithful men who follow the Lord during His time of exile will then find themselves occupying various positions of power and authority in the kingdom under Jesus the Christ — positions previously held by angels ruling under Satan.

2) Subject To — Co-Regent With

One of the ancient rabbis in Jewish history stated, “The secret of Adam is the secret of the Messiah.”

To come into an understanding of the entire panorama of biblical truths, one MUST view them after the same fashion in which God gave these truths. And to do this, one MUST go back to the very foundation upon which these truths rest — the book of Genesis — and ascertain the same truths relative to Adam. Scripture MUST be interpreted in the light of Scripture, and Scripture MUST be interpreted after the manner in which it was written (types, shadows, word pictures, etc.).

All other methods of Scriptural interpretation can only lead to the multiplicity of pseudo thoughts and opinions originating from and held by man today.

The Church is to one day reign with the second Man, the last Adam, in the same position that Eve was to reign with the first man, the first Adam. But, during the time when the effects of the fall are present, prior to this reign, the Church is to occupy the same position relative to Christ that Eve occupied relative to Adam following the fall.

Eve, following the fall, was no longer in the position of co-regent with Adam but was placed in subjection to Adam (Genesis 3:16; cf. Genesis 1:26-28). In like manner, the Church today is not in the position of co-regent with Christ but, rather, is subject to Christ (Ephesians 5:24; cf. Ephesians 3:6). And the Church in this subjective position is completely out of place exercising governmental power and authority today, particularly since that power and authority is presently being exercised by Satan and his angels.

As Eve was to reign as co-regent with Adam, the Church is to one day reign as co-regent with Christ. Eve could not reign while subject to Adam; nor can the Church reign while subject to Christ.

The completion of the redemption of Christians must occur first (body and soul). Then, and only then, can they be placed in the position that Eve occupied in relation to the first Adam prior to the fall. Then, and only then, can they reign as “joint-heirs” with Christ in the kingdom (cf. Romans 8:16-23; 1 Peter 1:9-11; 4:12-13).

Concluding Thoughts

The condition of Christians who follow “the way of Cain,” “the error of Balaam,” or “the rebellion of Korah” is depicted in different ways in Jude 1:12-13. Their present condition is depicted by showing a fruitless, shameful condition in which they are carried about every which way in the world; and their future condition is depicted by the statement, “wandering stars,” to whom is reserved “the blackness of darkness forever.”

(The word “forever [Greek: aion]” in verse thirteen should be translated “for an age,” or “with respect to an age.” The age in view can only be the coming age, the Messianic Era.)

Apostate Christians described in Jude 1:12-13 will occupy no positions with Christ in the kingdom. These are the same ones who previously, prior to the establishment of the kingdom, will have found themselves in “outer darkness” during the time of the wedding festivities (Matthew 22:1-14; cf. Matthew 8:11-12; 25:14-30; Luke 13:28-29); and the thought of darkness is used by Jude to describe the continued condition of these Christians in the kingdom itself.

Compare Jude 1:13 with 1 Peter 1:4. There is an inheritance “reserved” for Christians, and there is also the blackness of darkness “reserved” for Christians (the word “reserved” is the same in both passages in the Greek text). The former is reserved for faithful Christians, and the latter is reserved for unfaithful Christians.

The “inheritance,” according to 1 Peter 1:5, is reserved for those “who are kept by the power of God through faith [faith being brought to its goal through works (cf. 1 Peter 1:6-9; James 2:14ff)] for salvation [salvation of the SOUL (cf. 1 Peter 1:9-11; James 1:21)] ready to be revealed in the last time”; and “the blackness of darkness,” according to Jude 1:10-11, is reserved for those who “corrupt themselves” through following “the way of Cain,” “the error of Balaam,” or “the rebellion of Korah.”

“Faith” is the key issue in both 1 Peter and Jude. The salvation of one’s SOUL, associated with the inheritance reserved in heaven, is contingent on “faith” being brought to its proper goal; and the apostates in Jude depart from this path by standing away from “the faith.”

Both an inheritance and the blackness of darkness are being kept in reserve. The faithful ALONE will come into a realization of the “inheritance.” And the apostates have only one thing to which they can look forward: that which is described by Jude as “the blackness of darkness.”

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Chapter Nine

Behold, the Lord Comes

Now Enoch, the seventh from Adam, prophesied about these men also, saying, “Behold, the Lord comes with ten thousands of His saints,

to execute judgment on all, to convict all who are ungodly among them of all their ungodly deeds that they have committed in an ungodly way, and of all the harsh things that ungodly sinners have spoken against Him.”

These are grumblers, complainers, walking according to their own lusts; and they mouth great swelling words, flattering people to gain advantage. (Jude 1:14-16).

The prophecy of Enoch, recorded by Jude, is one of the oldest prophecies in all Scripture; and there is no mention of this prophecy elsewhere in Scripture (Enoch is only mentioned four other places in Scripture [Genesis 5:18-24; 1 Chronicles 5:1; Luke 3:37-38; Hebrews 11:5]).

There does exist a non-canonical, apocryphal book, the Book of Enoch, which contains a prophecy similar to the one Jude records; but this is of no moment whatsoever. Jude derived his information, not from apocryphal writings, but from the same source where he derived his information in all other portions of his epistle — from the Lord.

And the Lord has seen fit to reveal Enoch’s prophecy by and through Jude at this exact juncture in His Revelation to man in order to continue the same line of teaching seen thus far in Jude — drawing from events in the lives of individuals in the Old Testament in order to teach Christians different facets of deep spiritual truths.

Enoch, as all the other prophets in the Old Testament, received that which he proclaimed from the Lord. He prophesied about an event concerning that which he himself, apart from God, could know nothing — an event that would occur over 5,000 years in the future. Furthermore, the prophecy had to do with judgment upon a particular group of people who would not even be brought into existence for over 3,000 years removed from Enoch’s time. Both Enoch’s prophecy and the record of this prophecy in the epistle of Jude are, as “all Scripture,” supernatural in origin.

(Note that Jude also called attention to another historic event not recorded by any other writer of sacred Scripture — the contention between Michael and Satan concerning the body of Moses [Jude 1:9].)

It is commonly taught by most interpreters of Jude that Enoch’s prophecy concerns judgment befalling the unregenerate earth-dwellers when Christ returns to the earth at the end of the Tribulation. However, that is not at all what the text states. Enoch “prophesied about these” (Jude 1:14-16). The reference is to individuals in the preceding verses, to apostates. The scope of judgment in Enoch’s prophecy is “on all” Christians, but he particularly singles out the apostates “among them” (Jude 1:15).

Attention has been called in past chapters to the fact that 2 Peter and Jude are companion epistles, paralleling one another in a number of places. The parallel section to Jude 1:14-16 is in 2 Peter 2:18-19. These verses in 2 Peter, as the verses in Jude, refer to the ones who have corrupted themselves through apostate acts, outlined in the preceding verses. These are the ones for whom the “blackness of darkness” is reserved (2 Peter 2:17; Jude 1:13), rather than the “inheritance” to which Christians have been called (1 Peter 1:4).

2 Peter 2:18-19 leads immediately into the thought of having escaped “the pollutions of the world through the knowledge of the Lord and Savior Jesus Christ” (2 Peter 2:20), though being “again entangled in them [again entangled in these pollutions] and overcome” (2 Peter 2:20-22 [20b]). The same individuals are in view throughout all these verses. Note the expressions:

“For when they . . . .” (2 Peter 2:18)

“While they . . . . (2 Peter 2:19)

“For if, after they . . . . (2 Peter 2:20)

“For it would have been better for them . . . . (2 Peter 2:21)

The entire section refers to individuals who escaped “the pollutions of the world,” and then apostatized — stood away from “the faith.” They had come into a knowledge of “the way of righteousness,” and then turned from that revealed through this knowledge (cf. 2 Peter 2:15).

The words “knowledge” and “known” in 2 Peter 2:20-21 are translations of a word in the Greek text that means “mature knowledge” (epignosis, the noun form, appears in 2 Peter 2:20; and epiginosko, the verb form, appears in 2 Peter 2:21). And escaping the pollutions of the world through a mature knowledge (epignosis) of the Lord Jesus Christ is impossible for unsaved individuals. They do not possess a saved spirit into which the Word of God can be received (1 Corinthians 2:14); nor do they possess the indwelling Holy Spirit to lead them into “all truth” (John 16:13).

Consequently, a mature knowledge of this nature is completely out of the question. Accordingly, it is also completely out of the question to think that Peter and Jude are referring to any group of individuals other than Christians.

The Seventh from Adam

The record is given of only two individuals in the antediluvian world who carried God’s message to man. There were undoubtedly many (cf. Genesis 4:26), but God has seen fit to reveal only the one prophecy that Enoch uttered and the fact that Noah was a preacher of righteousness.

Both of these accounts are passed over without mention in the Old Testament and are revealed only by Peter and Jude in the New Testament. Noah’s preaching is mentioned in 2 Peter 2:4-5, and Enoch’s prophecy is recorded in Jude 1:14-16. The parallel section to 2 Peter 2:4-5 in Jude 1:6 does not refer to Noah’s preaching; only Peter records this. And the parallel section to Jude 1:14-16 in 2 Peter 2:18-19 does not refer to Enoch’s prophecy; only Jude records this.

“Enoch,” in typology, has to do peculiarly with Christians; and “Noah,” in typology, has to do peculiarly with Israel. Enoch was removed into heaven before the Flood, while Noah, remaining here on earth in a place of safety, passed through the Flood.

The “Flood” coming upon the world in the Genesis account typifies the Tribulation that is to come upon the world yet future (Luke 17:26-30); “Enoch” being removed before the Flood typifies the Church being removed before the Tribulation; and “Noah” passing through the Flood in a place of safety typifies the nation of Israel passing through the Tribulation in a place of safety (Luke 17:26ff).

This is the order set forth in the Genesis account, the book wherein the roots of all biblical doctrine lie (cf. Hebrews 11:4-7); and the Word of God clearly states:

And as it was in the days of Noah, so it will be also in the days of the Son of Man. (Luke 17:26)

During the days of Noah, preceding the Flood, one man was removed from the earth alive and taken into the heavens. During the days of the Son of Man, preceding the Great Tribulation, one man — the one new man “in Christ” — will be removed from the earth alive and taken into the heavens.

Then, as Noah passed safely through the Flood during his day, Israel will pass safely through the Tribulation during that coming day.

In view of the place that Enoch occupies in biblical typology, it was only natural that God chose this man, millennia before the Church was even brought into existence, not only to be the one to typify the Church being removed but also to be the one to prophesy concerning judgment upon Christians following their removal. Enoch’s prophecy is a warning, not to individuals during his day, but to individuals during our day. It is a warning concerning judgment awaiting all Christians throughout the present dispensation at the time of the Lord’s return, with severe consequences awaiting apostate Christians at that time.

In the type dealing with Enoch in Genesis 5, the genealogy in this chapter moves through ten generations — from Adam to Noah. Within this genealogy, Enoch was the seventh from Adam, and Noah the tenth.

“Seven” and “ten” are two of several numbers used in Scripture to show completeness, with each showing a different aspect of completeness. “Seven” shows the completeness of that which is in view, and “ten” shows numerical completeness. In each case, at a terminal point in each of the two sets of generations — seven generations extending to Enoch, and ten generations extending to Noah — divine intervention into the affairs of man is seen.

At a terminal point in the first set of generations, a man was removed from the earth alive; then, at a subsequent terminal point in the second set of generations, a man (along with his family) passed safely through a time of destruction, with the remainder of the world perishing during this time.

That to which this introductory, overall type points (the antitype), as previously seen, is simple and easy to see, though this type only presents particular facets of the complete picture.

“Enoch” being removed from the earth preceding the Flood typifies Christians being removed from the earth preceding the coming Tribulation; and “Noah” passing safely through the Flood typifies Israel passing safely through the coming Tribulation, with Gentile world power, in the end, destroyed, and Israel then occupying the nation’s proper place in relation to the remainder of mankind (cf. Genesis 9:26, 27; 10:10; 11:1-9).

The things seen in Genesis 5-11 [11a] form a foundational type upon which all subsequent Scripture dealing with the subject must rest (similar to Genesis 1:1-2:3 forming a foundational framework upon which all subsequent Scripture rests). And, in complete accord with that which is established in this foundational type, the things that are foreshadowed by events in the type will occur in the antitype when matters have been brought to completion relative to both the Church and Israel.

The Church at this time, typified by “Enoch,” the seventh from Adam, will be removed; and Israel at this time, typified by “Noah,” the tenth from Adam, will pass safely through the worldwide destruction that will follow the Church’s removal. At a future time, God will intervene in the affairs of man once again, supernaturally bringing matters foreshadowed by events in this complete, overall type to pass.

Coming with His Saints

1) “Holy Ones”

At the time of the Lord’s return for Christians, as set forth in Jude 1:14, He will be accompanied by “ten thousands [lit., ‘myriads’ (an innumerable multitude)] of His saints.” The word “saints” is a translation of the Greek word hagios, meaning “holy,” or in its plural form as used here, “holy ones.”

The word hagios is used in the New Testament to refer to individuals, places, and things that are “separated to the service of God.” It is used of Christians, Jewish prophets, angels, the city of Jerusalem, the Holy of Holies in the temple, the Scriptures, etc. (cf. Matthew 4:5; 24:15; Luke 1:70; Romans 1:2; Ephesians 1:1; Revelation 14:10). This is also the word used throughout the New Testament referring to the Spirit of God — the Holy Spirit. Thus, the manner in which this word is used in New Testament passages must always be shown by accompanying, identifying words or textual considerations.

Jude used the word hagios four times in his epistle (Jude 1:3, 14, 20). In Jude 1:3 the reference is to Christians; in Jude 1:14 the reference is to angels (shown by textual considerations, along with related passages); and in Jude 1:20 the reference is to the faith of Christians and to the Holy Spirit. Enoch’s prophecy in Jude 1:14 has to do with the Lord coming with His “saints [‘holy ones’ (angels)],” to execute judgment upon His “saints [‘holy ones’ (Christians)],” referred to in Jude 1:3. These two groups of individuals, both called “saints [from hagios],” must be kept separate and distinct.

Many individuals among those who do not understand that Jude 1:14 has to do with the return of Christ for Christians (bringing Christians into judgment preceding the Tribulation [in keeping with the place Enoch occupies in biblical typology], rather than judgment befalling the earth-dwellers when He returns at the end of the Tribulation) believe that the word hagios in this verse is a reference to Christians accompanying the Lord at the time of His revelation.

However, the thought of Christians returning to the earth with Christ at this time is not at all in accord with Scripture. Christ will be accompanied by angels, not Christians, when He returns to deal with Israel and the nations. He will be revealed at this time with “His mighty angels,” “the armies” of heaven (2 Thessalonians 1:7; Revelation 19:14; cf. Job 25:3; Psalm 103:20; Zechariah 14:5; Revelation 12:7).

Christians at the time of Christ’s return, those retaining their birthright, will constitute the bride of Christ. And, as biblical typology plainly reveals, Christ’s bride (about to become His wife at this point in time) will not accompany Him to the earth when He returns to deal with Israel and the Gentile nations.

Moses’ wife, Zipporah, did not accompany him when he returned to Egypt to deal with his brethren, followed by the destruction of Gentile power in the Red Sea. She remained behind and was reunited with Moses, appearing with him only after these events (Exodus 4:19-26; 18:1ff).

Joseph’s wife, Asenath, in the same fashion as Zipporah in relation to Moses, was not with Joseph when he dealt with his brethren. She was in another part of the palace at this time (Genesis 45:1ff).

Thus will it be when Christ returns to the earth at the end of the Tribulation. His bride, comprised of those Christians called out of the called, will apparently remain behind in the New Jerusalem and be reunited with Him as His wife, appearing with Christ in the antitype of Zipporah in Exodus 18:1ff, only after He deals with Israel and the nations.

(For an explanation of the preceding, how Christ’s bride will become His wife and when this will occur, refer to the author’s book, in this site, The Time of the End BOOK, Chapters 8, 9.)

Deuteronomy 33:2 provides a similar reference to the subject under discussion in Jude 1:14. In this passage, “ten thousands of saints [lit., ‘myriads of holy ones’],” are said to have accompanied the Lord at the time He gave the Law through Moses at Mt. Sinai. These saints were instrumental in giving the law and are identified in Psalm 68:17 as “angels” (cf. Acts 7:53; Galatians 3:19; Hebrews 2:2).

Angels (“saints,” “holy ones”) will accompany the Lord when He returns for His Church before the Tribulation and again when He returns to deal with Israel and the nations following the Tribulation (cf. Matthew 16:24-27). Enoch prophesied concerning the former, and his prophecy must not be confused with events surrounding the latter.

(The Hebrew word translated “saints” in Deuteronomy 33:2 is kodesh, a Hebrew equivalent of the Greek word hagios used in Jude 1:14. See also Psalm 89:5-7; Daniel 8:13; Zechariah 14:5; 1 Thessalonians 3:13 where angels, called “saints,” are referred to by the Hebrew word kadosh [a cognate of kodesh] and by the Greek word hagios.

Also note that the angels at Sinai acted under fixed laws, as will the angels accompanying Christ when He returns to the earth. And with angels exercising delegated power and authority in this manner, their actions become the Lord’s actions.

For more information on the preceding, refer to the author’s book, Bible One - By Faith by Arlen Chitwood, Chapter 9.)

2) “Ministering Spirits”

Angels were instrumental in God’s dealings with Israel in the Old Testament (cf. Genesis 18:1ff; 1 Kings 19:5; Psalm 103:21; 104:4; Daniel 8:16-17; 9:20ff); they were instrumental in events surrounding the birth, life, death, and resurrection of Christ at His first coming (Matthew 4:11; Luke 2:9ff; 22:43; John 20:11ff); they are instrumental in God’s dealings with the Church today (cf. Hebrews 1:7, 13-14; Revelation 2:1, 8, 12, 18; 3:1, 7, 14); they will be instrumental in events affecting Israel and the nations during the Tribulation (cf. Revelation 7:1ff; 8:1ff; 9:1ff; 10:1ff . . .); and they will be instrumental in events surrounding Christ at His second coming.

Angels are “ministering spirits” who execute the will, purpose, judgments, etc. of the Lord; and angelic accompaniment at the Lord’s return will be for this purpose. Angels who accompany Christ when He returns to the earth after the Tribulation, for example, will be instrumental in re-gathering Israel and in removing from Christ’s kingdom “all things that offend, and those who practice lawlessness” (Matthew 13:41; 24:30-31).

To Execute Judgment

For the time has come for judgment to begin at the house of God; and if it begins with us first, what will be the end of those who do not obey the gospel of God?

Now if the righteous one is scarcely saved, where will the ungodly and the sinner appear?

Therefore let those who suffer according to the will of God commit their souls to Him in doing good, as to a faithful Creator. (1 Peter 4:17-19)

1) Upon Christians

When the words “ungodly” and “sinner” appear, as in 1 Peter 4:18 and the text in Jude 1:15, the normal reaction among Christians is to think in terms of unsaved individuals and of eternal verities. However, neither the unsaved nor eternal verities are in view in these passages. Thinking along these lines is a shift from the subject matter at hand to things that are not being dealt with at all. These passages concern judgment upon those in the house of God, and this judgment is with a view to a salvation placed in the future, having to do with the Messianic Era.

Not only is it evident from the futuristic aspect of judgment awaiting Christians that the salvation that we presently possess is not in view (judgment relating to one’s presently possessed salvation occurred, in its entirety, in past time), but the words “scarcely saved [lit., ‘with difficulty be saved’]” also make this fact clear. No one who believes on the Lord Jesus Christ is saved “with difficulty,” for eternal salvation is based entirely on the finished work of Christ at Calvary. And viewing a person as having come into possession of this salvation “with difficulty” could only emanate from a complete misunderstanding of salvation by grace through faith.

Eternal salvation is the simplest thing in the world:

What must I do to be saved?

Believe on the Lord Jesus Christ, and you will be saved. (Acts 16:30-31)

Nothing on man’s part involves difficulty. It can’t, for unsaved man is “dead in trespasses and sins,” totally incapable of operating in the spiritual realm. All he can possibly do is receive that which has already been done on his behalf. And he does this by simply believing, putting his trust in the One who did everything on his behalf.

The epistles of 1, 2 Peter and Jude, as all other epistles, deal specifically with the salvation of the soul. The salvation that Christians presently possess has to do with the spirit, not the soul (John 3:6). The epistles though, both Pauline and General, deal with those who already have eternal life — salvation of the spirit, wrought by and through believing on the Lord Jesus Christ — and pertain to things surrounding a salvation to be revealed. Each epistle has its special and particular emphasis in this area; and when studied together, in the light of one another, the epistles present a complete, composite revelation concerning this future salvation.

The special and particular emphasis in the epistle of Jude is upon exhorting Christians to earnestly strive with reference to “the faith,” with attendant warnings against standing away from “the faith,” apostatizing. The issues pertaining to the unsaved, eternal damnation, do not, in any way, enter into this subject matter. It is not the unsaved who are called “ungodly,” “sinners,” “murmurers,” “complainers,” etc. NO! These are words that Jude used to describe individuals from among the saved. These were apostates, those who had stood away from “the faith” and will, before the judgment seat of Christ, experience the loss of their souls.

1 Peter 4:17-19 begins with a reference to judgment, which “must begin at the house of God” (1 Peter 4:17), and there is then an exhortation to suffering Christians to “commit their souls to Him [God] in doing good, as to a faithful Creator” (1 Peter 4:19). Then, placed squarely between these two verses lies a question, having to do with two groups of Christians:

Now If the righteous one is scarcely [with difficulty] saved, where will the ungodly and the sinner appear? (1 Peter 4:18)

1 Peter 4:18 MUST be understood and interpreted in the light of its context — the judgment of Christians (1 Peter 4:17), and issues surrounding the souls of Christians (1 Peter 4:19). The salvation in 1 Peter 4:18 is in connection with both a future judgment in 1 Peter 4:17 and suffering according to the will of God and committing the keeping of one’s soul to the Lord in 1 Peter 4:19. To understand this verse in any other fashion is to ignore the context and, in this manner, obscure teachings that the Spirit of God, through Peter, is setting forth.

As evident from 1 Peter 4:17-19 and Jude 1:15, the words “ungodly” and “sinner” are used in a broader sense in Scripture than many realize. These words are used of those in the world in relation to eternal salvation, the salvation of their spirits (Romans 5:6, 8, 19); but, as in both 1 Peter 4:17-19 and Jude 1:15, these same two words are also used of Christians in relation to salvation for the coming age, the salvation of their souls (cf. 2 Timothy 2:16; Titus 2:12; James 4:8; Jude 1:4, 18). Scriptures dealing specifically with the salvation of the soul in the epistles (Pauline or General) MUST be understood and interpreted in the light of their subject matter.

In James 5:19-20, a brother who wanders “from the truth [truth revealed in the message of James]” is called “a sinner.” This sinning brother is in danger of losing his soul, and the only thing that will prevent this from happening is his conversion (his being turned about, turned back to the truth expounded in James).

There is nothing in this passage about eternal verities. James, in his epistle, deals with an entirely different subject. James expounds on works, emanating out of a Christian’s faithfulness, which bring faith to its proper goal (James 2:14ff; cf. 1 Peter 1:9). And a man who turns aside from the truth expounded in James places himself in danger, not of suffering eternal damnation, but of experiencing the loss of his soul. Faith will not have been brought to its proper goal. James 5:19-20 must be understood and interpreted in this light.

Thus, always follow the text, context, and message of the book when interpreting Scripture. Making certain basic errors through erroneous interpretations one place in Scripture will, more often than not, open the door to other erroneous interpretations elsewhere in Scripture; but, realizing certain basic truths one place in Scripture will always, at some point, open the door for one to see and grasp other truths elsewhere in Scripture. Then, once a person begins to build upon these basic truths, he begins moving from gnosis (knowledge) to epignosis (mature knowledge); and the great truths of Scripture throughout the Word of God begin to unfold before him.

2) Future Judgments

For over 1,900 years Christ has been exercising the office of High Priest in the Holy of Holies of the heavenly tabernacle on behalf of Christians. Although all judgment has been committed into His hands (John 5:22), He has not been judging during this time. Judgment has been deferred to a future date. Christ will execute judgment only after He comes forth from the tabernacle at the end of the present dispensation.

Following the present high priestly ministry of Christ, when He comes forth as Judge, Christians will come under His judgment first. This will be followed approximately seven years later by judgment of Israel and saved Gentiles; and then, 1,000 years later, the unsaved from all the ages will stand before God’s Son to be judged (Isaiah 1:18-31; Ezekiel 20:33-44; Matthew 25:31-46; Revelation 20:11-15).

Every person who has ever lived or ever will live MUST, at some point in time, appear before God’s Son in judgment. There is no escaping this fact; for, in connection with “death,” either in Christ or outside of Christ, this is an appointment that MUST be kept (Hebrews 9:27).

The principle that judgment must begin at the house of God establishes a certain order for future judgments. God is today dealing with the Church, during which time Israel has been set aside. And God will conclude His dealings with the Church, which include both Christ’s present high priestly ministry and Christ’s future appearance upon the judgment seat, before resuming His national dealings with Israel.

Then, once God resumes these national dealings, the principle concerning judgment beginning at the house of God will hold true relative to Israel. In a respect, the Tribulation itself will be a time of judgment upon all who dwell upon the earth — Israel first, and then the nations. This period of time is specifically called “the time of Jacob’s trouble” (Jeremiah 30:7).

After the Tribulation, when Israel and the Gentiles stand before God’s Son in judgment (those Gentiles saved during the Tribulation, both resurrected martyrs and those surviving the Tribulation), Israel will still retain priority. Though both could be viewed as the house of God, Israel will, at that time, be judged first.

There are a number of parallels between the judgment of Israel and the judgment of Christians that should not be overlooked, for one will cast light upon the other. Preceding both judgments, Christ will come forth accompanied by angels. Preceding both judgments, the dead will be raised and, together with those who are alive at that time, will be taken to designated places to be judged. Christians, before the Tribulation, will be taken into heaven; Israel, after the Tribulation, will be taken into “the wilderness of the people” (Ezekiel 20:34-37), which is possibly a reference to the Sinai area (the new covenant to be made with Israel could very well be instituted in the same place that God brought Israel into the bonds of the old covenant).

Both the judgment of Christians and the judgment of Israel have to do with the house of God. These constitute judgments upon the people of God, and both judgments are for the same basic purpose. The Church and Israel constitute two separate and distinct groups of individuals that are about to assume positions of power and authority over and on the earth, and these individuals must first appear in judgment before God’s Son to either be apportioned or be denied positions in the kingdom.

At the time Christ judges Israel, following His return to the earth, there will be two classes of individuals: the faithful, and the unfaithful. At this time He will “purge out” the rebels and transgressors, “and they shall not enter into the land of Israel.”

One Scripture passage showing exactly what is involved concerns God’s judgment upon the Levites at this time (Ezekiel 44:10-16). Among the Levites there will be those singled out who had previously involved themselves with idolatry and, in this manner, had led other Israelites astray. These individuals will, during the coming age, bear their “shame” and “abominations” by being servants rather than priests in the Lord’s house (cf. Ezekiel 20:37-38).

The judgment of Christians, preceding Israel’s judgment, will be identical in nature. There will be a division between the faithful and the unfaithful, and only the faithful will be apportioned positions of power and authority with Christ in the kingdom. In the coming age, the lot of unfaithful Christians in the heavens will be comparable to that of unfaithful Israelites on the earth. They — the “murmurers, complainers . . . .” — will bear their shame, occupying NO place among the “kings and priests” reigning with Christ (Jude 1:16; cf. Jude 1:13; 1 Corinthians 3:11-15).

Then, following Israel’s judgment, there will be a judgment of saved Gentiles coming out of the Tribulation — both those slain for their faith (resurrected) and those surviving the Tribulation. And two classes of individuals, both faithful and unfaithful, will appear at this judgment as well. (Matthew 25:31-46; Revelation 7:9-17; 20:4-6).

(For additional information on saved Gentiles coming out of the Tribulation, refer to the author’s books, Prophecy on Mount Olivet [Revised Edition], Chapters 22-24, and, in this site, The Time of the End BOOK, Chapters 26, 33.)

Decisions and determinations rendered at the judgments of the Church, Israel, and saved Gentiles precede and anticipate the kingdom to follow. Out of these judgments will come the ones who are to exercise supremacy — from the heavens, and on the earth. And in that day, following these judgments, God’s complete purpose pertaining to the existence of both the Church and Israel will be brought to pass.

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Chapter Ten

Mockers in the Last Time

But you, beloved, remember the words which were spoken before by the apostles of our Lord Jesus Christ:

how they told you that there would be mockers in the last time who would walk according to their own ungodly lusts.

These are sensual persons, who cause divisions, not having the Spirit. (Jude 1:17-19)

Verses seventeen through nineteen conclude Jude’s remarks on the apostasy prophesied to prevail throughout Christendom in the latter days. And the remaining six verses in Jude (Jude 1:20-25) have to do with exhortations and promises to believers in the face of the existing apostasy.

In these closing remarks on apostasy in verses seventeen through nineteen, we are introduced to “mockers,” who are associated specifically with “the last time.” The apostles had previously spoken of their appearance (cf. 1 Timothy 4:1-3; 2 Timothy 4:1-4; 2 Thessalonians 2:2-3). And their appearance near the close of the dispensation results from the terminal corrupting process of the leaven that the woman placed in the three measures of meal in Matthew 13:33 (“. . . till it was all leavened”), which could only have been placed in the meal very early in the dispensation.

And because of this, one could only expect to see Satan’s most corrupt, most damaging, work occurring near the end of the dispensation when the Church finds itself rapidly moving into a completely leavened state — a state in which Christ’s question in Luke 18:8b, requiring a negative answer, will be true of the Church in a universal respect:

. . . when the Son of man comes [a Messianic title], will He really find faith [lit., ‘the faith,’ an expression having to do peculiarly with the Word of the Kingdom] on the earth?

And the spiritually destitute condition of the Church in the end-time is not really a state into which the Church is yet to move, except for the fact that the leaven is still working, producing an even more corrupt and a deeper spiritually destitute condition. Christians in the world today are living during the time prophesied in Scripture when the leavening process has already worked into the entire mass and is about to complete its deadly work.

This is a time immediately preceding Christ’s return, when the prophesied apostasy of Scripture is rapidly nearing its most intense stage. This is a time depicted by the Laodicean period of Church history seen in Revelation 3:14-21. And the present spiritual condition of the Church, typified by the spiritual condition of the Laodicean church, is described by the words, “wretched, miserable, poor, blind, and naked” (Revelation 3:17). It is in these days, during the very time in which the Church in the world finds itself, that the “mockers” from Jude appear in all their destructive force.

Mockers

Jude’s point of termination for his discourse on apostasy is the same point of termination that Peter records in the parallel section of his second epistle. This, of course, is easy to understand, for the Holy Spirit moved both of these men to write about the same thing, revealing the end of the matter through both men (cf. Deuteronomy 17:6; 2 Corinthians 13:1). These are the words of Peter and Jude only insofar as they were the human instruments used to record the words. These passages are, as all Scripture, the very Word of God. God Himself, near the beginning of the present dispensation, revealed through Peter and Jude exactly how conditions would be at the end of the dispensation, immediately preceding His Son’s return.

2 Peter 3:1-13 forms the parallel section to Jude 1:17-19. In the Authorized Version of Scripture, the word “scoffers” appears in 2 Peter 3 (2 Peter 3:3) rather than the word “mockers,” as in Jude. However, the same word (empaiktes) appears in both passages in the Greek text; and there can be no difference in the way that these two passages are understood, for both passages refer to the same individuals and their actions.

Empaiktes means “mocker,” or “scoffer.” The only other appearance of this word in the New Testament is in its verb form (empaizo) in the gospel accounts. With two exceptions (Matthew 2:16; Luke 14:29), empaizo is used in these accounts only in passages describing the degradation that Christ endured at the hands of both the Roman soldiers and the religious leaders in Israel during His trial and crucifixion (cf. Matthew 20:19; 27:29, 31, 41; Mark 10:34; 15:20, 31; Luke 18:32; 22:63; 23:11, 36). The same basic thought is in view throughout all these references, including 2 Peter 3:3 and Jude 1:18.

Mockers, in the Word of God, are those who “belittle,” “ridicule,” “scorn,” “make light of” the written Word of God. And making light of the written Word is synonymous with making light of the living Word, for They are inseparably related.

(The reference to “the Word” [John 1:1-2] “made flesh” [John 1:14] was simply the Old Testament Scriptures [inseparably identified with God] manifested in another form [in the person of the Son, God (“the Word”) manifested in the flesh].)

A cognate form of empaiktes is the word paizo used in 1 Corinthians 10:7 (the only appearance of this word in the New Testament). This word means “amuse” or “play” and is itself closely related to the word pais, meaning “child.” Thus, the thought behind paizo has to do with “acting as a child,” “childlike,” etc. Moving the thought of “acting as a child” into the rationale of the mockers in 2 Peter 3:3 and Jude 1:18 will illustrate one facet of their actions.

Another facet of their actions can be derived from the way paizo is used in 1 Corinthians 10:7. Events in this passage have to do with the time in the wilderness of Sinai when the Israelites reveled in pagan idolatry (Exodus 32:1ff). They, reveling in this pagan idolatry, “sat down to eat and to drink, and rose up to play” (Exodus 32:6). This occurred after Moses had been away from the camp, on the mountain, for many days. The people “saw that Moses delayed coming down from the mountain,” and their thoughts turned to new leadership and back to the things of Egypt that they had left.

They desired to make a god (an elohim [cf. Exodus 32:1, 4, 8, 23, 31], same Hebrew word used for the one true and living God throughout the Old Testament) who would “go before” them, for they didn’t know what had become of Moses. A “molded calf” was formed to serve as their god (their elohim), sacrifices were offered to this calf, and within the festivities surrounding these sacrifices there were times of eating and drinking. The people rising up to play during the festivities was associated with the gay times of pagan dancing, etc. attendant to such festivities. And all of these things were performed after the manner, customs, and idolatrous practices of the Egyptians.

Moses on the mountain, away from the camp of Israel for a period of time, forms a type of Christ in heaven, away from the Church for a period of time. The Israelites, because of Moses’ lengthy stay on the mountain, not knowing what had become of him, looked toward new leadership and fell into idolatry; and Christians, because of Christ’s lengthy stay in heaven, not knowing what has become of Him, have done exactly the same thing (e.g., note the “scoffers” question from 2 Peter 3:4: “Where is the promise of His coming?”).

Upon Moses’ return, God’s judgment fell upon His people (Exodus 32:15-35); and upon Christ’s return, God’s judgment will, once again, fall upon His people (Jude 1:14-16).

Thus, putting these things together, the “mockers” in 2 Peter and Jude are seen as individuals who have not only stood away from “the faith” but their actions are associated with both those of a child and those of the world. They, in their oft-times pretense of exhibiting a spiritually mature, superior knowledge, in reality exhibit a carnally immature, inferior knowledge (cf. 2 Peter 2:18; Jude 1:16). They, as their counterparts in the wilderness of Sinai during Moses’ day, revel, not in the things of God, but in the things of the world. They have rejected the wisdom that comes from above and resorted to that which is base, that which is from below.

Divisive, Sensual

The mockers who appear “in the last time” are said to “cause divisions” (Jude 1:19a). They, by and through their false doctrines, cause schisms among Christians, seeking to overthrow the faith of those to whom Jude’s epistle is addressed. They themselves are no longer earnestly striving with respect to “the faith”; and their efforts are directed toward, not those in the arena that they now occupy, but those in the arena that they left.

The method that they use to produce divisions among Christians, according to 2 Peter 3:4, is questioning the Word of God. They, in essence, sit in judgment on God.

By and through their “great swelling words” they make light of that which God has promised in His Word; and Peter, introducing his message on apostates, stated that many would follow the “destructive ways” of men such as these, “by reason of whom the way of truth” would be “evil spoken of.”

These apostates have defiled their own garments; and, through “destructive heresies,” they seek to lead other Christians to do the same (2 Peter 2:1-2, 18).

These mockers are further described as being “sensual persons . . . not having the Spirit” (Jude 1:19). The word “sensual” is a translation of the Greek word psuchikos, meaning “soulical,” “natural.” The “soul” is that part of man associated with the natural life. The soul is the seat of a person’s emotions, feelings, and desires pertaining to his man-conscious existence. Christians possess an unredeemed soul, and Christians resorting to the soulical nature are following the man of flesh rather than the man of spirit.

The thought in this passage is not at all that the Spirit of God does not indwell these individuals, for He indwells every believer; and these are “apostates” — believers who have stood away from “the faith.” The thought centers on the fact that here are individuals who, within their apostasy, now “mock” the things of God. They follow the ways of the man of flesh, and the Spirit of God has nothing to do with the entire matter. The leaven has done its work, everything is alien to the Spirit’s control, and these apostates are completely estranged from the Spirit’s work in their lives.

(An unsaved person, unlike a saved person, is spiritually dead. He is no more in a position to act in the spiritual realm, understand spiritual truth, than a physically dead person is in a position to move about in the physical realm.

A similar situation exists between Christians who have an understanding of the Word of the Kingdom and the apostates existing among these Christians [along with numerous other Christians in the Laodicean church of today who would not be considered true apostates but still have no understanding of, and often have an aversion to, the message concerning the coming kingdom of Christ].

One group is spiritually attuned to the Word of the Kingdom, and they can not only understand the message but they can experience spiritual growth through a continued study of the message. The other group though is completely estranged from the Spirit’s work in this respect. And, relative to the Word of the Kingdom, they find themselves in a similar position, spiritually, to that of the unsaved person. Their spiritual senses either remain or have become so dulled and deadened that they cannot understand any more about the message than an unsaved person can understand about it [cf. Hebrews 5:13-14].

And this, of course, will explain one aspect of what the working of the leaven has done over time. Christendom, at the end of the dispensation, could not possibly exist after any other fashion. Scripture is quite clear on this matter.)

Their Message

1) Where Is The Promise Of His Coming?

The pseudo message proclaimed by the mockers who appear during the latter days is given in 2 Peter 3:4. This message involves a naturalistic, uniformitarian outlook that smacks at the very heart of all prophetic Scripture:

Where is the promise of His coming? For since the fathers fell asleep, all things continue as they were from the beginning of creation.

This message, sequentially, appears immediately following Enoch’s prophecy. Enoch prophesied during the days before the Flood — five millennia ago — concerning the very thing that the mockers of the end-time deny. Enoch’s prophecy pertained to a judgment that would come upon the mockers, other apostates, and all other Christians — faithful and unfaithful alike — at the time of Christ’s return. The Lord is going to “judge His people”; and Scripture states, concerning Christians in relation to this judgment:

It is a fearful thing to fall into the hands of the living God. (Hebrews 10:30-31; cf. 1 Corinthians 3:11-15; 2 Corinthians 5:10-11)

Many Christians deny that such a judgment will occur, but the mockers carry this one step further and deny the very return of Christ to bring about this judgment. They deny Enoch’s prophecy in toto.

God, in His Word, is very specific and clear concerning the fact of His Son’s return. Jesus will return; and insofar as Scripture is concerned, that’s the end of the matter. The subject is not open for discussion.

Jesus’ words, “And if I go . . . I will come again” (John 14:3a), mean exactly what they say. He has gone away to prepare a place for Christians, fulfilling the first part of this verse; and He will come again to receive Christians unto Himself, fulfilling the latter part of this verse.

His departure, as Moses’ departure to the mountain, was fulfilled in a literal manner; and His return, as Moses’ return back to the camp, will, likewise, be fulfilled in a literal manner.

Moses, prior to his departure, promised that he would return, and he did (Exodus 24:15; 32:15ff); Christ, prior to His departure, promised that He would return, and He will (John 14:3; 1 Thessalonians 4:16-17).

The mockers, however, in spite of all the great prophecies of Scripture, ridicule and belittle the doctrine of Christ’s return. Their reasoning is built around a naturalistic, uniformitarian premise that nothing has changed since the creation of the heavens and the earth, and nothing is going to change. Time, as we know it, will continue on and on, uninterrupted. God is not going to intervene in affairs as they relate to the earth or to man. He has not so done in the past, nor will He so do in the future. This is their reasoning, but this is not at all in accord with that which the Word of God has to say about the matter.

2) Willingly Are Ignorant (2 Peter 3:5 KJV)

The interesting point that Scripture reveals concerning these mockers and their message is the fact that they are willingly ignorant concerning their false claims of uniformitarian theology. The word “ignorant” in the Greek text is lanthano, which means to “escape notice,” or “be hidden.” They have willingly allowed that which Scripture has to say about the matter to escape their notice, be hidden from them.

They are in a position to understand God’s Word. They possess a saved human spirit into which the Word of God can be received, and they possess the indwelling Holy Spirit to lead them into “all truth.” But they have resorted to the soulical man, rejecting the leadership of the Holy Spirit in their lives (Jude 1:19). Through this means, they have willingly allowed a veil to be placed over their eyes (cf. 2 Corinthians 4:3-5).

That which the mockers have willingly allowed to be hidden from them is something that would expose the entire pseudo uniformitarian claim upon which their pseudo message rests. They seek to substantiate their question concerning Christ’s return by resorting to that which is itself false (a naturalistic, uniformitarian premise). And the Holy Spirit, through Peter, showing the utter futility of their ways, exposes their pseudo message by destroying the false premise upon which it is built.

The Holy Spirit draws from biblical history to show that all things have not continued “as they were from the beginning of creation.” God has intervened in affairs as they relate to this earth in the past (2 Peter 3:5-6). The Holy Spirit then advances this same thought into the future to show that all things will not continue indefinitely as they presently exist. God will intervene once again in affairs as they relate to this earth (2 Peter 3:7).

3) The World That Then Existed

2 Peter 3:6 has to do with a destruction of the world following its creation, referred to in 2 Peter 3:4. There is some controversy in theological circles concerning whether this pertains to the pre-Adamic destruction in Genesis 1:2a or to the post-Adamic destruction produced by the Flood during Noah’s day (Genesis 6-8). Either of these destructions would serve to expose the mockers’ false uniformitarian ideology in verse four. However, even though this is true, it must be kept in mind that Scripture at this point is only dealing with one of these two destructions; and it is necessary that the correct destruction be ascertained in order to properly understand this section of the Word of God.

As will be shown, “the world that then existed,” refers to the pre-Adamic world, not to the post-Adamic world of Noah’s day. Peter dealt with the Noachian Flood in chapter two (2 Peter 2:5), but in 2 Peter 3 he dealt with something entirely different.

First of all, the text has to do with a destruction of the earth following its creation, not a destruction of the earth following its restoration. This destruction came upon a creation which, “by the word of God,” was “of old” (2 Peter 3:5). These words are a direct allusion to the creation of the heavens and the earth in verse four, referring back to Genesis 1:1. The world of Genesis 1:1 (a cosmos, an orderly arrangement) is the world that was destroyed (became a chaos) in 2 Peter 3:6. Genesis 1:2a, revealing this destruction, forms the Old Testament commentary for 2 Peter 3:6, not the Flood during Noah’s day.

Second, the parallel drawn between past and future destructions in 2 Peter 3:5-7 will show that only the destruction of Genesis 1:2a can possibly be under consideration in 2 Peter 3:6. The pre-Adamic destruction was quite different than the post-Adamic destruction during Noah’s day. The destruction of Genesis 1:2a involved not only the earth but the heavens as well. The light of the sun, moon, and stars was blotted out (cf. Genesis 1:2-3, 14-19 [2a]). Nothing comparable to this occurred during the Noachian Flood.

2 Peter 3:7, paralleling the past destruction, reveals a future destruction of the earth that will also include the heavens. Thus, in the sense of parallel counterparts — comparing past and future destructions, revealing a textual parallel — only the destruction of Genesis 1:2a can be considered as the past destruction to which the text refers.

Further, the emphasis, and really the only matter under consideration in the pre-Adamic destruction, was upon the material creation, as in the future destruction. However, the emphasis or main thrust of the matter under consideration in the destruction during Noah’s day was upon a people inhabiting this material creation — upon the people of the earth. The pre-Adamic destruction was of such a nature that God had to restore the heavens and the earth. This He did over the six-day period of Genesis 1:2-25 [2b]. God brought into existence order out of disorder. He brought into existence a cosmos out of a chaos. The destruction during Noah’s day, however, was quite different. The heavens were untouched, and the earth itself was not destroyed in the same sense as the destruction in Genesis 1:2a. No restoration of the earth followed the Flood during Noah’s day, as in the pre-Adamic destruction, simply because no restoration per se was necessary.

4) The Heavens And The Earth Which Are Now

The expression, “the heavens and the earth which are now,” refers to the heavens and the earth existing since the restoration of Genesis 1:2-25 [2b]. Both the heavens and the earth were destroyed in the previous destruction, and both will be destroyed in the future destruction. This future destruction will occur at the end of the coming Day of the Lord, at the end of the Messianic Era.

At the close of the millennial reign of Christ the present heavens and earth will, through a destructive process, pass out of existence; and a new heavens and earth will, through a creative process, be brought into existence (2 Peter 3:7, 10-13; cf. Isaiah 65:17).

Following “the Day of the Lord,” following the time of the destruction of the present heavens and earth and the creation of a new heavens and earth, “the day of God” will be ushered in (2 Peter 3:12). Immediately prior to this time, at the conclusion of the Day of the Lord, the Son will hand over “the kingdom to God the Father.” All rule, authority, and power will have been “put down,” abolished; “the last enemy,” death, will have been “destroyed”; all things will have been placed under the Son’s “feet,” “made subject to Him.”

Then the kingdom, in this state, will be handed over to God the Father that “God may be all in all [lit., ‘God may be all things in all of these things’]” (1 Corinthians 15:24-28). At this time, at the end of the Day of the Lord and the beginning of the Day of God, the first of the endless ages, comprising eternity, will commence.

Mockers in the last days have willingly allowed both biblical history and biblical prophecy to escape their notice. The leaven in the meal has accomplished its deteriorating work, and this leaven will be allowed to continue working — the mockers will be allowed to continue their pseudo message — until Christ Himself returns and puts a stop to the entire matter.

That is, the mockers will be allowed to continue their pseudo message until the time when the very event that they have been speaking against occurs. They will then be brought into judgment, as unfaithful servants, to render an account.

God has intervened in affairs as they relate to this earth and/or man in the past, and God will intervene yet future. Make no mistake about these matters, for they have been set forth in an unchangeable manner in biblical history and biblical prophecy.

This One Thing

But, beloved, do not forget (KJV: be not ignorant of) this one thing, that with the Lord one day is as a thousand years, and a thousand years as one day. (2 Peter 3:8)

Peter’s summation of the matter concerning “the world that then existed” and “the heavens and the earth which are now” involves a period of time referred to by the expressions “day” and “one thousand years”; and Peter does not want Christians to be ignorant concerning this time.

The word “ignorant” (KJV) is a translation of the Greek word lanthano, the same as in 2 Peter 3:5; and the manner in which the prohibition appears in the Greek text of 2 Peter 3:8 indicates that those addressed were, as the mockers in verse five, allowing something to escape their notice. Literally, Peter states: “But, beloved, stop allowing this one thing to escape your notice, that one day is with the Lord as a thousand years, and a thousand years as one day.”

1) One Day, One Thousand Years

The time in verse eight is to be ascertained by reference to the preceding verses. These preceding verses set forth biblical history as it relates to biblical prophecy. This section covers the complete scope of revealed events pertaining to the heavens and the earth — from the point of their creation, through the time of their first destruction, to the time of their second and final destruction.

Time, however, does not come into view until the restoration of the ruined creation following its first destruction. Behind this is a dateless past, wherein time, insofar as the revealed scope of time in Scripture is concerned, is not reckoned. Thus, time in verse eight, within its context, must be reckoned to begin at the point of the restoration of the heavens and the earth (“the heavens and the earth which are now”) in verse seven.

2 Peter 3:5-8 can be outlined under four headings: Creation, Ruin, Restoration, and Rest.

a) Creation (v.5): Parallel 2 Peter 3:5b with Genesis 1:1.

. . . by the word of God the heavens were of old, and the earth standing out of water and in the water [the earth having been placed together out of water and between water]. (2 Peter 3:5b)

In the beginning God created the heavens and the earth. (Genesis 1:1)

b) Ruin (v. 6): Parallel 2 Peter 3:6 with Genesis 1:2a.

by which the world that then existed perished, being flooded with water. (2 Peter 3:6)

And the earth was [became] without form, and void; and darkness was upon the face of the deep [became upon the face of the raging waters]. (Genesis 1:2a)

c) Restoration (v. 7): Parallel 2 Peter 3:7a with Genesis 1:2-25 [2b].

But the heavens and the earth which are now preserved by the same word . . . [ref. v. 5]. (2 Peter 3:7a)

And the Spirit of God was hovering over (KJV: moved upon) the face of the waters [beginning the restoration process for “the heavens and the earth which are now’] . . . . (Genesis 1:2b)

d) Rest (v. 8): Parallel 2 Peter 3:8 with the septenary arrangement of time set forth in Genesis 1:2-2:3 [2b].

(God worked six days and rested the seventh in the past restoration; and, following man’s sin, bringing both himself and the material creation under “the bondage of corruption,” God began working to bring about another restoration — that of the creature and the creation.

The latter restoration and rest is patterned after the former. God will, once again, work six days and rest the seventh. In the latter restoration and rest, each day is one thousand years in length. This is the teaching set forth in 2 Peter 3:8.

Note that within the septenary arrangement of time in 2 Peter 3:8 attention can be directed only to the restoration of the heavens and the earth destroyed in Genesis 1:2a. Thus, the destructions of Genesis 1:2a and 2 Peter 3:6 MUST be looked upon as synonymous, for the septenary arrangement of time in verse eight is drawn from its context [2 Peter 3:5-7].

Note also that the epistle beginning in chapter one [2 Peter 1:15-18; cf. Matthew 16:28-17:5], is seen to be built around the same septenary structure that pervades all Scripture.

Refer to the author’s book, in this site, The Study of Scripture BOOK, Chapters 2-4 for a detailed discussion of the septenary structure of Scripture.)

2) The Sabbath

According to Exodus 31:13-17, the Sabbath was given to Israel to keep the thought ever before them that the present six- and seven-day (six- and seven-thousand-year) pattern of restoration and rest is based on the original pattern of restoration and rest in Genesis 1; 2. Just as God rested on the seventh day following six days of restorative work in the Genesis account, He is going to rest for one day following the present six days of restorative work.

The Sabbath was “a sign” established between God and the children of Israel forever. It was a sign that drew from the day of rest in Genesis 2:2-3 and pointed forward to that coming day of rest yet future.

Every time the Israelites kept the Sabbath they were acknowledging the God-ordained pattern of one day of rest following six days of work. They were acknowledging that the six and seven days of Genesis chapters one and two form a pattern of God’s present restorative work and future rest.

Their failure to keep the Sabbath, on the other hand, was looked upon as a rejection of this truth. Such failure always ultimately resulted in God’s judgment, with dire consequences befalling both individuals and the nation as a whole (cf. Numbers 15:32-36; 2 Chronicles 36:18-21).

The present day counterpart to the Israelites failure to keep the Sabbath, and thereby rejecting that which God had to say concerning a day of rest following six days of work, is Christians who reject that which Scripture has to say concerning the coming Sabbath of rest. These individuals in Christendom today are known as “amillennialists,” a word designating their belief that there will be no Millennium or Sabbath rest following the present six days of work.

And it should come as no surprise that amillennial teaching has become far more prevalent in Christendom than millennial teaching. Why? Simply because of the corrupting process of the leaven over a period of nineteen hundred years. God judged the Israelites in the Old Testament for their failure to recognize the sign of the Sabbath, and God will judge Christians for exhibiting this same attitude today toward that which Scripture teaches.

A Sabbath rest is coming. Hebrews 4:9 states:

There remains therefore a rest [Sabbath keeping, Sabbath rest] for the people of God.

The word translated “rest” is sabbatismos in the Greek text. This is a form of the word for “Sabbath,” referring to “a Sabbath keeping,” which is a seventh-day rest.

The allusion is by no means to a present rest into which Christians enter, for such has nothing to do with the seventh day. The sabbatismos can only be millennial in its scope of fulfillment. This is in keeping with the context (Hebrews 4:5-11), the septenary arrangement of the pattern established at the very beginning of Scripture (Genesis 1:1-2:3), the reason why the Sabbath was given to Israel in the Old Testament (Exodus 31:12-17), and the meaning of the word sabbatismos itself.

God answers the mockers in 2 Peter 3:3-4 by calling attention to a panorama of events that encompasses the entire scope of God’s Revelation to man, written in a septenary structure, in complete keeping with the septenary arrangement of time established in the opening thirty-four verses of the book of Genesis.

All the Scriptures are about Christ (Luke 24:27), and Christ is simply the Old Testament Scriptures in the form of flesh — the Word which became flesh in the person of God’s Son (John 1:1-2, 14). And His first coming (extensively dealt with in the Old Testament) is incomplete without His second coming (extensively dealt with in both the Old Testament and New Testament).

“Where is the promise of His coming?” It’s in Genesis… Psalms… Malachi… Matthew… Acts… Revelation. The enlightened Christian might well ask,

“Where ISN'T the promise of His coming?”

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Chapter Eleven

“But You, Beloved . . .”

But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit,

keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

And on some have compassion, making a distinction;

but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh.

Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy,

To God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen (Jude 1:20-25)

As foretold in Jude 1:17-19 and 2 Peter 3:3ff, “mockers” will appear “in the last time” with a pseudo message concerning Christ’s return. They will follow a uniformitarian philosophy that nothing has changed in the past, and nothing is going to change in the future. God has not intervened in affairs as they relate to the earth or man in the past, and He is not going to intervene in the future. By and through this form of reasoning, originating from man’s wisdom during Man’s Day, mockers appearing in Christendom during the latter days will scoff at, make light of, belittle, the great doctrines surrounding Christ’s return.

The Old Testament counterpart to that which Scripture has foretold will occur in Christendom during the latter days is the experiences of the children of Israel in the wilderness of Sinai during the time Moses was on the mountain. A word study of “mockers” from Jude 1:18 will lead directly to this particular time in the history of Israel, referred to in 1 Corinthians 10:7 (ref. Chapter 10 in this book).

And Christians have been instructed in 1 Corinthians 10:6, 11 that “all these things” occurred within the sphere of God’s sovereign direction and control of all things in order that He might have these experiences to draw upon in teaching Christians the deep things pertaining to His plans and purposes relating to man and the earth.

Moses in the type, before departing the camp of Israel and ascending the mountain, left specific instructions for his people:

“Wait here for us [Joshua accompanied Moses], until we come back to you . . . .” (Exodus 24:14)

The people of Israel were to tarry in the wilderness of Sinai, awaiting Moses’ (and Joshua’s) return.

But after a lengthy period of time, seeing that “Moses delayed to come down out of the mount,” the people grew weary and sought new leadership. They went to Aaron (who, along with Hur, had been left in charge [Exodus 24:14]) and said:

Come, make us gods that shall go before us; for as for this Moses, the man who brought us up out of the land of Egypt, we do not know what has become of him. (Exodus 32:1b).

Aaron, acceding to their request, collected gold from the people, melted the gold, and formed “a molded calf.” The people then offered sacrifices unto the calf, worshipped the calf, and engaged in times of festivities surrounding the sacrifices and worship. In this manner the people of Israel, during the wilderness journey, became involved in pagan idolatry (Exodus 32:2ff).

Because of this lapse into idolatry, God’s thoughts turned toward the destruction of the entire nation. God revealed both the idolatry and His intentions to Moses while he was still on the mountain, and Moses then interceded and fasted for “forty days and forty nights” on behalf of the nation. As a result, God stayed His hand (cf. Exodus 32:10-14; Deuteronomy 9:13-14, 18-20, 25-29).

But upon Moses’ return from the mountain, even though the nation itself had been spared, God’s judgment still fell upon His people. The molded calf was burned and ground to powder. The powder was then thrown “into the brook that descended from the mountain,” and the children of Israel were made to drink of the water. Following this, three thousand Israelites were slain by the sword; and a plague was sent throughout the camp (cf. Exodus 32:15ff; Deuteronomy 9:21).

Had the Israelites believed Moses and followed his instructions — tarrying in the wilderness of Sinai, awaiting his return — they would not have fallen into idolatry, incurring God’s wrath.

Thus, carrying this over into the antitype, one can immediately see the importance of Christians understanding and following exact biblical guidelines concerning activity during Christ’s absence while awaiting His return.

Christ, as Moses, is away from the camp today. He is in heaven, interceding on our behalf; and He has been there for an extensive period of time.

(“Forty” is a number showing completeness, and the number is used extensively throughout Scripture in this manner [e.g., Genesis 7:17; Numbers 13:25; Luke 4:12; Acts 1:3; 7:23, 30]. Moses’ intercession for “forty days and forty nights” on behalf of the Israelites because of their sins foreshadowed Christ’s present intercession as High Priest on behalf of sinning Christians. And, as Moses, Christ is interceding in this manner for a complete period of time — the entire dispensation.)

Before His departure into heaven, Christ, as Moses before his departure to the mountain, left specific instructions for His people:

So he called ten of his servants [“ten,” the number of ordinal completion, signifying all His servants], delivered to them ten minas [signifying all His business], and said to them, “Do business till I come.” (Luke 19:13)

All Christians, by direct command from their Lord, are to be engaged in His business (not their business, but His business, left in their charge), AWAITING His return. And also by direct command from their Lord, they are to remain engaged in His business (again, not their business, but His business, left in their charge), UNTIL He returns.

However, Christians, as the Israelites, have taken their eyes off this command. They have grown weary, ceased to be engaged in the Lord’s business, and ceased to await His return. And they, as the Israelites, have become involved in other things, namely idolatry.

The “molded calf,” formed by Aaron during Moses’ stay on the mountain, was an idol apparently derived from the Israelites’ former association with Egypt. According to Joshua 24:14, the Israelites had previously worshipped the false gods of Egypt; and the ox was the principle Egyptian god (“Apis”) with which the Israelites had been familiar.

In the antitype, idolatry in which Christians find themselves involved during the time Christ is in heaven, has, in like manner, been derived from their former association with the world. Anything coming between a Christian and God, in actuality, constitutes an idol (e.g., note that “covetousness” is called idolatry in Ephesians 5:5); and the Church today is filled with Christians following the ways and practices of the world from which they have been delivered.

One need only look at the state of Christendom today to see that idolatry of this nature is rampant.

Nakedness, Shame

Scripture reveals three very significant points concerning Israel’s degenerate condition at the time Moses returned (Exodus 32:25 KJV):

1) The people were naked.

2) The people were ashamed.

3) Aaron, the one (with Hur) left in charge, was held responsible.

This refers, in the antitype, to a parallel degeneracy that will exist in Christendom at the time Christ returns:

1) The people will be naked.

2) The people will be ashamed.

3) The leaders (shepherds of the flock) will be held responsible.

(The Hebrew word translated “naked” [KJV] in Exodus 32:25 has to do with “loosening,” from the idea of loosening or casting off one’s garments, shaving the head, etc. [cf. Leviticus 10:6; 13:45; 21:10; Numbers 5:18; 2 Chronicles 28:19]. Most translators and interpreters have understood the thought of “loosening” in this verse to be a reference to the removal of all restraints upon individuals, i.e., to “lawlessness,” to “running wild,” etc. [ref. NASB, NIV]. However, understanding the word in this latter sense is still only another apt illustration of Christians in the latter days, with nakedness at Christ’s return still being seen as the end result.)

Nakedness and shame are subjects that have their roots in the second and third chapters of Genesis, in Scriptures surrounding the creation and fall of man. Adam and Eve, in an un-fallen state, following their creation, were both “naked” and were “not ashamed.”

However, in a fallen state, following the entrance of sin, they “knew that they were naked” and were “afraid.” They attempted to hide their nakedness by constructing fig-leaf aprons, and they then “hid themselves from the presence of the Lord God among the trees of the garden” (Genesis 2:25; 3:6-10).

God, rejecting their fig-leaf aprons as completely unsuitable for covering their nakedness, provided His own covering made from animal skins (Genesis 3:21). This provision was from God:

He performed the work to bring about the covering.

A vicarious sacrifice was involved.

Blood was shed.

This is the method that God used at the very beginning to cover fallen man’s nakedness, i.e., to effect fallen man’s redemption; and this method, originally set forth by God in Genesis, establishes a pattern that can never change throughout Scripture.

The promised Redeemer in Genesis 3:15, at some following point in time, MUST effect man’s redemption after the established pattern in Genesis 3:21. That is:

First, the Redeemer must be God, for only God can perform the work of redemption.

Second, the Redeemer must provide a vicarious sacrifice.

Third, blood must be shed.

Christians today, because of Christ’s vicarious sacrifice and shed blood, are clothed in the righteousness of Christ — the antitype of Adam and Eve clothed with the provided animal skins in Genesis 3:21. Christians, in this respect, now possess a right relationship with God, for this relationship is based entirely on the righteousness of Christ and His finished work. Nothing that man does — typified by the fig-leaf aprons — can have anything to do with either establishing or adding to this right relationship. Man’s reception of imputed righteousness is entirely of God. Man can bring nothing whatsoever into a work — either before or after his salvation — which God Himself, in the person of His Son, has finished.

Consequently, Christians MUST remain clothed in the righteousness of Christ forever, else the completeness, sufficiency, etc. of the very redemptive work of God Himself would be brought into question. Hence, in this respect, Christians can NEVER be found naked.

Thus far the subject under discussion has been “nakedness” relative to the righteousness of Christ and eternal salvation. However, there is another type of “nakedness” in Scripture. The Israelites had appropriated the blood of the paschal lambs in Egypt. Yet, they were later found “naked” in the wilderness (or in a “lawless” state, which would, of necessity, be associated with nakedness by and through the exact meaning of the Hebrew word in relation to the antitype).

Individuals in the Laodicean church in Revelation 3:14ff (saved individuals, those clothed in the righteousness of Christ, those who [in the preceding respect] could never be looked upon as naked) were said, among other things, to be “naked” (Revelation 3:17). In Romans 8:35, “nakedness” is mentioned alongside six other things — “tribulation,” “distress,” “persecution,” “famine,” “peril,” and “sword” — as something possible for Christians to experience.

The main thrust of this verse though has to do with something that Christians cannot experience — separation “from the love of Christ.” Since the things listed in this verse cannot separate one from the love of Christ, it becomes evident immediately that “nakedness,” as used here, can have nothing to do with Christians being clothed in the righteousness of Christ. Rather, the possibility of Christians appearing naked, as in Romans 8:35, as well as in Revelation 3:17, refers to something else entirely (cf. Revelation 16:15).

Two Justifications

Understanding the matter surrounding more than one type of nakedness is contingent on understanding that there is more than one type justification. This is dealt with in James chapter two (James 2:14-26). There is a justification by faith, and there is also a justification by works. Accordingly, there is a covering for one’s nakedness associated with each.

Justification by faith has to do with the salvation that we presently possess, the salvation of the spirit; and justification by works has to do with the salvation to be revealed at the time of our Lord’s return, the salvation of the SOUL.

The covering for nakedness that we presently possess, associated with eternal salvation, is the righteousness of Christ; and the covering for nakedness, associated with the hope set before Christians, is the righteous acts of the saints — the wedding garment (Revelation 19:8).

“Justification” is NEVER by faith and works (i.e., a single justification where faith and works are both involved). It is always by one or the other, NEVER a combination of the two (though, in the salvation of the SOUL, works emanate out of faith); and justification by faith MUST always precede any mention of justification by works.

Justification by works emanates out of a person’s faithfulness following his justification by faith, and works of this nature bring faith (a Christian’s faithfulness) to its proper goal (James 2:22; 1 Peter 1:9). Thus, a person MUST first be in a position to exercise faith before works can enter. That is to say, he MUST first be justified by faith before he can be justified by works.

The wedding garment (“fine linen”) in Revelation 19:8 is specifically said to be made up of “the righteous acts [works] of the saints” (NKJV; ASV). The word translated “righteous acts” (“righteousness,” KJV) is plural in the Greek text (dikaiomata) and cannot refer to the imputed righteousness of Christ. Dikaiomata in this verse has to do with “righteous acts” producing justification.

In this respect, these are “justifying acts” of the saints (the same word, appearing in the singular, is translated “justification” and “righteousness” [referring to justification by faith, made possible through Christ’s righteous, justifying act] in Romans 5:16, 18; and the cognate verb [from dikaioo] is translated “justified” in James 2:24 [referring to both justification by faith and justification by works — a justification by faith (Christians exercising faithfulness) which is inseparably connected with a justification by works]).

Justification by faith, inseparably connected with justification by works, in James 2:24 has to do with the saved alone, with Christians, with those who have already been justified by faith (completely apart from works) as seen in Romans 5:16, 18. James 2:24 has to do with works emanating out of faith, with justification seen in connection with both in this respect (cf. James 2:14-23). And works emanating out of faith, resulting in justification by works, provide the Christian with a wedding garment.

(For additional information on faith and works in the book of James, refer to the author’s book, in this site, Salvation of the Soul BOOK, Chapter 5, “Faith Made Mature.”)

Apart from the wedding garment, a Christian will be found naked at the time of Christ’s return. Having been justified by faith and clothed in the righteousness of Christ, he can never be separated from the love of Christ. He can never be found naked relative to his justification by faith. But, failing to be justified by works following his justification by faith — resulting in no wedding garment (nakedness relative to justification by works) — dire consequences will follow at the time of Christ’s return (note: “judgment” on the basis of works [1 Corinthians 3:12-15; cf. Matthew 16:24-27; Luke 19:15-26]).

Appearing in the presence of Christ without a wedding garment is portrayed in Matthew 22:11-14 by the man appearing at the marriage festivities without a wedding garment (the man from among the “guests” [Greek: anakeimenon, “reclining ones” — i.e., not ‘guests,’ but those reclining at the table]). This man would not have been at these festivities in the first place had he not previously been justified by faith.

This section of Scripture is prophetic in its scope of fulfillment. The festivities portrayed here have to do with festivities surrounding the marriage of the Lamb; and these festivities will occur in heaven at the end of the present dispensation.

The man without a wedding garment was questioned concerning both his presence at the marriage festivities and the manner in which he appeared. The subtle distinction between two different negatives in the Greek text of Matthew 22:11-12 (ou and me) show that the man knew he was supposed to have a wedding garment, but he knowingly, defiantly, appeared without the necessary attire.

Because the man was not properly clothed, he was denied admittance, bound, and cast into the darkness outside. That is, he was found naked; and, as a result, he was denied admittance, bound, and cast into a place comparable to a darkened courtyard outside a brilliantly lighted banqueting hall.

This man sets forth the fate awaiting, not unsaved individuals, but certain saved individuals. The wedding garment (righteous acts of the saints) is in view, not the imputed righteousness of Christ.

This man typifies those Christians who, in that coming day following their removal from the earth, seek admittance to the festivities surrounding the marriage of God’s Son without being clothed in the proper attire — the wedding garment.

Apostasy in the camp of Israel during Moses’ day could have been prevented had the Israelites followed Moses’ instructions: “Wait here for us until we come again to you.”

Apostasy in Christendom today could, likewise, have been prevented had Christians followed Christ’s instructions: “Do business until I come.”

During Moses’ day the blame for the Israelites’ departure from Moses’ instructions was laid directly at the feet of the leadership in the camp during the time Moses was on the mountain (Deuteronomy 9:20; Jeremiah 23:1-2).

And the blame for Christians presently refusing to follow Christ’s instructions must, in like manner, be laid directly at the feet of the leadership in Christendom during the time Christ is in heaven (Matthew 24:45-51; 1 Peter 5:1-4).

The shepherds in Christendom, the ones who are supposed to keep the great truths surrounding Christ’s return ever before the people, have become engaged in other activities; and they have led their flocks into these other activities. The end result, foretold thirty-five hundred years ago during the days of Moses, has been apostasy. The mockers are present, and the Laodicean church of the end-time is in existence.

It is all exactly as foretold. We’re seeing on every hand in Christendom today the antitype of activities in the camp of Israel immediately before Moses descended the mountain, and it is only a matter of time before we witness in Christendom the antitype of activities in the camp of Israel at and following the time Moses descended the mountain.

Building Oneself Up, Praying…

Immediately preceding Jude’s discourse on apostasy (Jude 1:4-19), he exhorted Christians to “contend earnestly for [‘earnestly strive with respect to’] the faith.” Then, immediately following Jude’s discourse on apostasy, he again refers to the proper place which “faith” is to continuously occupy in a Christian’s life:

But you, beloved, building yourselves up on your most holy faith, praying in the Holy Spirit.” (Jude 1:20).

Rather than an exhortation though, as in Jude 1:3, Jude 1:20 simply refers to Christians being built up in the faith.

The thought from the Greek text has to do with building upon an existing foundation. Jude 1:20 is actually a continuation of Jude 1:3, with the intervening section on apostasy separating the verses. Jude exhorted Christians concerning “the faith” prior to his discourse on apostasy; and now, having completed this discourse, he picks up with the Christians’ relationship to faith exactly where his discourse leaves off.

How does a person “contend earnestly for [‘earnestly strive with respect to’] the faith”? Jude’s response concerning the manner in which this exhortation is to be carried out is given in the continuation of the subject in Jude 1:20. A person earnestly strives with respect to “the faith” through building himself up by means of his faith. This is in perfect agreement with the parallel section to Jude 1:3 in 2 Peter 1:5-8. In this parallel section, Christians are exhorted to “add to [‘abundantly supply in’] your faith . . . .” 2 Peter 1:5-8 and Jude 1:3, 20 refer to the same thing (ref. Chapter 2 in this book).

Christians are presently engaged in a battle. This battle is spiritual. It is not against “flesh and blood,” but “against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places [‘against the spirit forces of wickedness in heavenly places’].” In this battle, Christians are to properly equip themselves with an armor, and among the pieces of this armor is “the shield of faith.” Christians holding forth this shield in the warfare against the spirit forces of wickedness will be able “to quench all the fiery darts of the wicked one” (Ephesians 6:11-17).

According to Romans 10:17, “faith comes by [‘out of’] hearing, and hearing by [‘through’] the Word of God.” Individuals equip themselves with the shield of faith by being built up in “the faith.” It is in this manner, and in this manner alone, that Christians are able to protect themselves from the wiles of Satan — his “fiery darts” in the form of apostasy, as in Jude, etc.

Immediately following the statement concerning individuals being built up by means of their “most holy faith,” Jude refers to “praying in the Holy Spirit.” The divine commentary on this verse is Romans 8:26-27:

Likewise the Spirit also helps in our weaknesses. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered.

Now He who searches the hearts knows what the mind of the Spirit is, because He makes intercession for the saints according to the will of God.

Praying in the Holy Spirit is prayer motivated by the Holy Spirit that emanates from the man of spirit. It is praying by means of and dependence upon the indwelling Holy Spirit. Prayer of this nature plays an integral part in Christians being built up in the faith. The Word of God is “spiritually discerned,” and Christians receiving this Word into their saved human spirits MUST rely upon the indwelling Holy Spirit to lead them “into all truth” (1 Corinthians 2:14; John 16:13). Christians MUST ever combine their study with prayer after this fashion.

Concluding Exhortation

Jude, in his discourse on faith and apostasy, has been building toward a climactic exhortation. He previously exhorted Christians to contend (strive) earnestly with respect to “the faith” (Jude 1:3); he warned Christians concerning standing away from “the faith” (Jude 1:4-19); and he then came back to the positive side of the Christian’s relationship to faith (Jude 1:20), continuing from Jude 1:3. All things in the first twenty verses point to that which Jude states in Jude 1:21:

Keep yourselves in the love of God, looking for [awaiting] the mercy of our Lord Jesus Christ unto eternal life [unto life for the age]. (Jude 1:21)

The “love of God” in which Christians are to keep themselves is the same love previously mentioned in Jude 1:2. The word “love” in both instances is agape in the Greek text, the same as in 2 Peter 1:7. Agape refers to “divine love,” which God is in His character and nature. “God is love,” i.e., God is Agape (1 John 4:8). This is the highest type of love attainable. It is the love produced in the life of faithful believers by the indwelling Holy Spirit, and Christians are to keep themselves within the sphere of this love.

Agape appears at the conclusion of the list of things to be “abundantly supplied in” a Christian’s faith in 2 Peter 1:5-8. And it is placed last, as also in Jude 1:20-21, because it is the height of Christian experience, and nothing can be added therein.

Christians — being brought to maturity by and through being built up in the faith (Jude 1:20; cf. “knowledge,” Greek: epignosis [2 Peter 1:8]), keeping themselves in the love of God (Jude 1:21a) — are to await “the mercy of our Lord Jesus Christ unto eternal life [‘unto life for the age’]” (Jude 1:21b). This, of course, is the goal upon which all things in the present pilgrim walk focus.

The goal of faith is the salvation of the SOUL (life), which has to do with life in the coming age. The entire concept concerning faith in relation to one’s calling and life in the coming age set forth by Jude is identical to that set forth by Paul in 1 Timothy 6:12:

Fight the good fight of faith, lay hold on eternal life [lit., “Strive in the good contest of the faith; lay hold on life for the age”], to which you were also called…

Jude directs his entire epistle toward exhorting and warning Christians, with one thing in view. Jude looked out toward that day when Christians would be called to an accounting and, at that time, either realize or be denied the goal of their calling.

Jude’s concluding exhortation centers on Christians awaiting Christ’s return in a prepared, ready manner. The failure of innumerable Christians to do so has resulted in the present apostasy throughout Christendom — as Israel in the wilderness of Sinai, so Christians in the world today. To those who “eagerly wait for Him” He will “appear a second time, apart from sin, for salvation” (Hebrews 9:28). No such promise is given to those who do not eagerly await His return.

Concluding Thoughts

And on some have compassion, making a distinction [lit., “And you show mercy to the ones who are wavering (or ‘doubting,’ ‘being contentious’)”];

but others save with fear, pulling them out of the fire, hating even the garment defiled by the flesh. (Jude 1:22-23)

As Christians are to await “the mercy of our Lord Jesus Christ,” they are themselves, to show mercy, have compassion on other Christians. The words, “making a distinction” (NKJV) in Jude 1:22 are the translation of the Greek word diakrino, which is often used in other portions of the New Testament in the sense of “wavering,” “doubting,” or “being contentious” (cf. Matthew 21:21; Acts 10:20; 11:2, 12; Romans 14:23; James 1:6; Jude 1:9). This would appear to be the way it should be understood in Jude 1:22. Those Christians who are wavering, doubting, or being contentious concerning the great truths set forth in Jude 1:20-21 are to receive mercy at the hands of Christians who understand these truths, not a contentious, doubting, or wavering spirit in return. Such responses as the latter will only serve to further alienate them. Mercy is the quality that must be exhibited to win them.

The salvation in verse twenty-three has nothing to do with eternal life. That’s not the issue being dealt with at all. The text is dealing with Christians awaiting “the mercy of our Lord Jesus Christ” to life for the age (Jude 1:22-23). The same basic thought is set forth in James 5:19-20:

Brethren, if anyone among you wanders from the truth, and someone turns him back [turns him back to the truth],

let him know that he who turns a sinner from the error of his way will save a soul from death and cover a multitude of sins.

Turning Christians either to the truth or back to the truth, as in James 5:19-20 and Jude 1:22-23, has to do with the salvation of the SOUL alone. The entire matter of the unique relationship that Christians have with one another occurs on the basis of the fact that both are new creations “in Christ”; but, within this relationship, Christians MUST look from the present forward to the land set before them, not from the present back to the land that they left (typified by Egypt). Christians MUST keep their eyes fixed on the goal of their calling, the goal of faith, the salvation of their SOULS.

The thought of pulling Christians “out of the fire, hating even the garment defiled by the flesh” (Jude 1:23) is similar to Joshua the high priest in Zechariah 3:1-7 being clothed in filthy garments and plucked as a brand “out of the fire.” The thought in Jude though would have to be brought over into the context of Christians being clothed in the wedding garment rather than unsaved individuals, as portrayed by Joshua, being clothed in the righteousness of Christ.

The thought in Jude extends into the area with which Joshua found himself confronted following his being plucked as a brand from the fire and being clothed with a change of raiment. He was then told:

. . If you will walk in My ways, and if you will keep My command, then you shall also judge My house . . (Zechariah 3:7)

Just as there are two different justifications and two different garments in connection with these justifications, there are also dual truths on being removed as a brand from the fire. Zechariah 3:2-4 sets forth one and Jude 1:23 sets forth the other.

How are Christians able to so live as Jude has previously exhorted? How are Christians able to govern their lives in such a manner that an abundant entrance “into the everlasting [‘age-lasting’] kingdom of our Lord and Savior Jesus Christ” will be their portion? (2 Peter 1:11).

They are able to so live and govern their lives in this manner only because the One who loved them and gave Himself for them continues to love them and is “able to do exceedingly abundantly above all that we ask or think, according to the power that works in us” (Ephesians 3:20). The concluding words of Jude sum up his entire epistle after this fashion:

Now to Him who is able to keep you from stumbling, and to present you faultless before the presence of His glory with exceeding joy,

To God our Savior, who alone is wise, be glory and majesty, dominion and power, both now and forever. Amen. (Jude 1:24-25)

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