KoffeeKupKandor

The Study of Scripture BOOK

A website for those who wish to digest the "strong [solid] meat,"
not just "the milk or meat," of the Word of God. ~ Hebrews 5:12-14

The earth had been brought into existence for a purpose – “to be inhabited,” i.e., to be an inhabited province in God’s kingdom (Isaiah 45:18); and, following its ruin, the earth was restored in order that God’s purpose for the earth might be realized.

Man, LIKEWISE, had been brought into existence for a purpose, which is regal (Genesis 1:26-28); and following man’s ruin, God BEGAN a work of restoration in order that His purpose for man’s existence MIGHT ultimately be realized. ~~Arlen Chitwood

Introduction

There are no shortcuts to the study of Scripture.  Coming into a knowledge of the Word of God takes time and effort; and it is a continuous, lifelong process that one never completes.

A person progressively comes into a knowledge of the Word over time as he applies himself to study.  The Word of God is received into his saved human spirit; and, within this process, the Holy Spirit takes the Word and leads that individual “into all truth,” “comparing spiritual things with spiritual” — comparing Scripture with Scripture (John 16:12-15; 1 Corinthians 2:9-13) — leading him from immaturity to maturity.

However, though there are no shortcuts, there are correct ways to look upon and study Scripture that will pay huge dividends.  And that’s what this book, The Study of Scripture, is mainly about.

A person can study Scripture from an incorrect perspective throughout his life and not really learn that much about it.  On the other hand, a person can study Scripture from a correct perspective and, over time, learn a great deal about it.

For example, one MUST understand that Genesis 1:1-2:3 forms a foundational framework upon which the whole of the remainder of Scripture rests.  This is fundamental and primary, which is the reason a person reading this book will find so much time spent relating the whole of Scripture to that which is revealed at the beginning, in Genesis 1:1-2:3.

Then understanding such things as how and why God divides mankind as He does (Jews, Gentiles, and Christians), or understanding the ages and dispensations as they relate to these divisions of mankind, becomes fundamental and primary with respect to properly understanding the relationship between the foundational framework (Genesis 1:1-2:3) and the remainder of Scripture (Genesis 2:4ff)

Everything is tied together after some fashion, and the more one sees and understands different things about Scripture from a correct perspective, the more all things throughout Scripture simply and naturally fall into place.  And the inverse of that is equally true, for the latter is dependent on the former.

Foreword

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)

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).

(The gospel of John, over the years, has been the one gospel among the four that 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 reoffer 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 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 that the gospel of John occupies in relation to the other three [paralleling the place that Genesis occupies in relation to the other four books of Moses], it is very likely that the gospel of 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 by Arlen Chitwood, particularly Bible One - Arlen Chitwood's Signs in John's Gospel, Ch. 1 and Ch. 18.  Also in this site The Eight Signs in John's Gospel.)

Chapter 1

Foundational Prerequisites

In the beginning God . . . . (Genesis 1:1a)

The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham. (Matthew 1:1)

In the beginning was the Word, and the Word was with God, and the Word was God. (John 1:1)

The Old Testament opens with the statement, “In the beginning God created the heavens and the earth”; and the gospel of John opens with a parallel simple statement, “In the beginning was the Word . . . All things were made by Him . . .” (John 1:1, 3a [1a]).  Both references go back to the same point in time — the beginning of God’s creative activity relative to the heavens and the earth. 

The first five verses of Genesis (Genesis 1:1-5) parallel the first five verses of the gospel of John (John 1:1-5).  Then, beginning with Genesis 1:6 in the gospel account, though the parallel between the two books continues, John moves millenniums ahead and deals with events during his day, though he still continues to reference events of prior days.

The gospel of Matthew, opening the New Testament after the manner in which man has arranged the order of the four gospels, immediately references the Old Testament after another fashion — “The book of the generation of Jesus Christ, the son of David, the son of Abraham” (Matthew 1:1).  And in the gospel of Luke, the matter of Christ’s genealogy is carried all the way back to Adam (Luke 3:23-38).

Thus, in this respect, the Old Testament leads into the New after an inseparable fashion, regardless of which gospel is being referenced.  The New Testament forms a continuation and completion of that which was begun in the old; and both together constitute one continuous, complete revelation that God gave to man over a period of about 1,500 years through some forty different Jewish writers, revealing His plans and purposes in relation to man, the earth, and the universe at large.

(Refer to preceding Foreword to see why the gospel of John should be viewed as beginning the New Testament, not the gospel of Matthew, even though any one of the four gospels can be seen as forming a continuation of Old Testament revelation.)

In this respect, one Testament (Old or New) must be understood in the light of the other (Old or New), apart from precedence given to either.  It is no more or no less valid to interpret the Old Testament in the light of the New as it is to interpret the New Testament in the light of the Old.  One is to be interpreted both in the light of itself (other parts of the same Testament) and in the light of the other (the New in the light of the Old, or the Old in the light of the New)

The interpretative method laid down in Scripture is very simple:

. . . not in words that man’s wisdom teaches but that the Holy Spirit teaches, comparing spiritual things with spiritual. (1 Corinthians 2:13b)

One part of the Word (at any point in the Old or New Testaments) is compared with another part of the Word (at any point in the Old or New Testaments) under the leadership of the indwelling Spirit.

Then, again, many of the distinctions that Christians often view between the Old and New Testaments simply do not exist.  A basis for calling the two parts of Scripture by these names could be derived from verses such as 2 Corinthians 3:6, 14; but to see one Testament as Jewish and the other as Christian, as is often done, is about as far removed from biblical reality as one can get.

The word “testament” is a translation of the Greek word for covenant (diatheke).  The word appears thirty-three times in the New Testament, and, in the King James Version (KJV) of the Bible, it has been rendered “covenant” twenty times and “testament” the other thirteen (cf. Hebrews 9:4, 15).  Either translation is correct so long as one understands that the thought has to do with two different covenants.

And confusion often arises at this point through the erroneous thought that the new covenant has been made with the Church.  That simply is incorrect.  Covenants are not made with the Church.  They never have been, and they never will be.

Since the call of Abraham 4,000 years ago, God, within His covenant relationship to mankind, concerns Himself with one nation alone — the nation of Israel (Romans 9:4).  The old covenant was made with the house of Israel during the days of Moses, and the new covenant will be made with the house of Israel when the One greater than Moses returns (Hebrews 8:7ff; cf. Jeremiah 31:31ff).

During the interim, Christians are ministers of the new covenant in the sense that the shed blood of Christ is the blood of this covenant, and the entire basis for any Christian’s ministry has to do with this blood — blood shed at Calvary, presently on the mercy seat in the Holy of Holies of the heavenly tabernacle (Matthew 26:28; 2 Corinthians 3:6; Hebrews 9:14-22).  But the fact remains.  The new covenant has not been — nor will it ever be — made with the Church.

The new covenant will replace the old, and it will be made with those in possession of the old.  And, apart from being ministers of the new during the interim (for the blood has been shed, and this is the basis for all ministry during the present time), the Church has no more to do with the establishment of the new covenant than it did with the establishment of the old covenant.

Thus, when one talks about “New Testament doctrine,” “New Testament theology,” etc., the expressions cannot extend beyond the thought of doctrine or theology that has for its basis the shed blood of Christ; and this is something that cannot be understood at all apart from the Old Testament.

Revelation surrounding the shedding of blood for the remission of sins begins in Genesis 3, immediately following man’s fall; and the entire Old Testament sacrificial system that followed pointed toward the One — of whom the prophets spoke (cf. Isaiah 53:12; Zechariah 12:10; 13:6) — who would one day come and take away “the sin of the world” by the sacrifice of Himself (John 1:29).

The foundations have been established in the Old Testament, and both Testaments together comprise one continuous, complete revelation of all the various facets of the person and work of Christ.  And the only way one can grasp the complete picture is to look at the whole of Scripture after this fashion.

All Scripture is Theopneustos

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 KJV, 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 37.

The bones are presented as lifeless, and the question is asked in Ezekiel 37:3, “Son of man, can these bones live?”  Then note in Ezekiel 37:5 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 Ezekiel 37:10: “. . . 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 (2 Peter 1:20)] 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.

“Faith is . . . By (through) Faith . . . without Faith”

Now faith is the substance of things hoped for, the evidence of things not seen. . . .

By [Through, KJV] faith we understand that the worlds were framed by the Word of God, so that the things which are seen were not made of things which are visible. . . . .

But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him. (Hebrews 11:1, 3, 6)

When an unsaved man believes on the Lord Jesus Christ, the Spirit breathes life into that man, based on the finished work of God’s Son at Calvary.  Breath is imparted, and man passes “from death to life” (John 5:24; Ephesians 2:1, 5).  Man’s spiritual nature is made alive, resulting in that individual possessing something that he, heretofore, didn’t possess — spiritual life.  This is wrought, in its entirety, through the work of the Spirit of God; and this new life is then to be fed and nurtured by the same Spirit through the use of that which is itself spiritual.

All is spiritual.  Consequently, there is a spiritual life that  requires spiritual sustenance, resulting in a spiritual walk, etc.

All of this is completely alien to the thinking of “the natural man [‘the soulical man’],” who is “dead in trespasses and sins” (Ephesians 2:1).  He does not have spiritual life.  His experiences relative to “life” pertain only to the natural; and, resultingly, “the things of the Spirit of God,” having to do with spiritual life, are “foolishness to him” (1 Corinthians 2:9-14).

Things having to do with this spiritual life are “spiritually discerned,” and the natural man has no capacity to comprehend these things, for, spiritually, he is dead.  There is no breath from God within that person. He is as the bones in the valley in Ezekiel 37 — very dry, without breath.

On the other hand, the spiritual man, having “passed from death to life” through the impartation of breath, possesses the capacity to understand spiritual truth.   And the spiritual man, within his spiritual walk, is to act in only one realm.  He is to act in the realm of “faith.”  The interrelated realms of “sight,” “man’s wisdom,” “the arm of flesh,” etc. are all alien to the realm of “faith.”  Faith alone has to do with “the spiritual”; all else has to do with “the natural.”
 
“Faith” is simply believing God.   Acting or walking “by faith” is simply acting or walking on the basis of what God has said about a matter.

 . . . who has believed our report? 

So then faith comes by [out of] hearing, and hearing by [through] the Word of God. (Romans 10:16-17 [16b])

God has spoken, redeemed man within his spiritual capacity is to avail himself of that which God has stated, and he is then to act accordingly.

1)  Faith is

Hebrews 11:1 is not a definition of faith.  Rather the verse, continuing from the preceding chapter, provides that which results in the spiritual life from one’s exercise of faith.  And, as is evident from the verses leading into chapter eleven, this has to do particularly with things related to the saving of the soul.

The word “believe” in Hebrews 10:39 and the word “faith” in the next verse (Hebrews 11:1) are from the same word in the Greek text (pistis).  Also note “faith” (pistis) in Hebrews 10:38 NASB.  The thought from verses concluding Hebrews 10 continues right on into Hebrews 11, and this should be so understood as one begins reading in chapter eleven.

In Hebrews 10:38, the “just [redeemed]” person is to “live by faith.”  He is to believe God as he exercises “patience [‘patient endurance’]” under present trials and testing, knowing that a promised inheritance lies out ahead and knowing that one day (“yet a little while”) “He who is coming will come” and will bring to pass that which has been promised (Hebrews 10:36-37; cf. Hebrews 6:12; James 1:2-4, 12).

If he (the “just” person who is presently believing God and acting on that basis) draws back from such a life, the Lord states, “My soul has no pleasure in him.”  That is, if the person draws back (stops believing God and, resultantly, acts on the basis of non-belief, non-faith), God will not be pleased or delighted at all with that person.

God delights in an individual living in one realm only — the realm of belief, faith.  God delights in an individual, by faith, keeping his eyes fixed on the revealed goal out ahead and moving toward that goal — the goal that God revealed in His Word.  God delights in an individual, by faith, fixing and keeping his attention centered on that which He Himself has revealed to be of utmost importance.

And that’s exactly what is in view in these closing verses of Hebrews 10, leading into Hebrews 11.  Closing chapter ten, the writer states,

But we are not of those who draw back to perdition [those ceasing to walk by faith, resulting in their own ruin (in relation to the matter at hand — the promised inheritance, the saving of the soul)]; but of those who believe [continue walking by faith] to the saving of the soul. (Hebrews 10:39)

Those in the former group take their eyes off the goal, begin looking around, and God has no delight in them.  Those in the latter group though keep their eyes fixed on the goal, they don’t begin looking back or to one side or the other, and God delights in them.  One is unfaithful to the saving of the soul, and the other is faithful to the saving of the soul.

That’s the backdrop for Hebrews 11; and when one begins at verse one, he must understand that this chapter is simply a continuation of that which has proceeded.  Verse one should be understood in the sense of,

Now believing God to the saving of the soul [Hebrews 10:39] is the substance of things hoped for, the evidence of things not seen.

“Substance” is the translation of the Greek word hupostasis.  This is a compound word, comprised of hupo (under) and stasis (to stand).  The word, in its literal sense, means, “to stand under.”  In this respect, it is used in the sense of “a foundation,” that which stands under and supports the structure above.

Believing God (with particular reference to the saving of the soul) is that which stands under all else.  Believing God is that which forms this foundation.  In this respect, believing God and the foundation of matters at hand are, in reality, one and the same.  Thus, apart from such belief, the structure above will have no foundation below.  If the structure ever existed in the first place (note those who drew back [Hebrews 10:38-39]), it can only collapse; and if it never existed at all, a building process cannot occur.

Some English translations or word studies will use terms such as “firm confidence” or “assurance” in an effort to convey the meaning of hupostasis.  These are good and well, but they are only efforts of translators to convey into English that which is set forth in the Greek text as a firmly fixed foundation upon which all must be built, if it is to be built.

In the preceding respect, believing God to the saving of the soul is the firm confidence (the unshakable foundation) “of things hoped for, the evidence [a ‘bringing to light’ so that we have proof ] of things not seen.”

Believing God is the firm confidence of one day realizing the hope set before us (cf. Titus 1:2; 2:12-13; 3:7; Hebrews 3:6; 6:12-20); and believing God brings to light all the things that God has promised after such a fashion that we have proof.  He has promised these things in the God-breathed Word, and His Word fails not.

2)  By (through) Faith

“By (through) faith we understand . . . .” (Hebrews 11:3)  That is to say, “By (through) believing what God has revealed in His Word, we understand . . . .” This could apply to any realm in which God has spoken, but the text has to do with God’s design of the ages and that which He has purposed for man within the framework of these ages.

Through believing God we understand “that the worlds [Greek: aionas, ages] were framed [established in an orderly arrangement and manner] by the Word of God. . . .”  The reference would be back to the opening verses of Hebrews.

God has appointed His Son “Heir of all things,” and it was through the work of His Son within the framework of the ages that God, in the beginning, “made the worlds [‘made the ages’]” (Hebrews 1:2).

God is a God of order.  All the ages — encompassing all time (past, present, and future) — have been placed in an orderly arrangement and this was done in the beginning.  Not only is this the case, but the divine design surrounding this orderly arrangement centers on the work of God’s Son within the framework of these ages.

And knowledge of this fact will, at the very outset, tell one what the book of Hebrews is about.  Immediately preceding seven Messianic quotations, the book begins by calling attention to the Son’s coming heirship within the framework of the ages that God has established (Hebrews 1:2-13).

Then after dealing with Christians through two major warnings relative to that future day when “the Heir of all things” will bring “many sons to glory” with Him, as these sons realize “so great salvation” (Hebrews 2; 3; 4), the writer refers to Christ being made a Priest “after the order of Melchizedek” (Hebrews 5:6ff); a quotation from Psalm 110:4), a Messianic Psalm:

You are a Priest forever [lit., ‘with respect to the age’ (one age)] after the order of Melchizedek.

And Christ being made a Priest after this order is specifically stated to be something reserved for a time encompassed by one of the ages within the framework of all the ages referred to in Hebrews 1:2; 11:3.

Thus, within this framework, Hebrews 11:3 should not only be understood in the light of Hebrews 1:2 but also in the light of Hebrews 5:6ff.  The “age” referred to in Hebrews 5:6 can, contextually, only be the Messianic Era, the age in which the Son will be manifested as “Heir of all things,” that future time when He will bring “many sons to glory” with Him (Hebrews 1:2; 2:10).

This is what the book is about; and this must be recognized as one moves throughout the book, else he will find himself lost in a sea of misinterpretation.

Then note the latter part of Hebrews 11:3: “. . . so that things that are seen were not made of things that are visible.”  Again, remain within the context for a correct understanding of that which has been stated.  The context (Hebrews 10:38ff) has to do with the saving of the soul, the hope set before us, and the ages placed in an orderly arrangement by God.  And the emphasis, contextually, is on one particular age within these ages — that age when Christ will exercise the Melchizedek priesthood, the Messianic Era.

The “things that are seen” and the “things that are visible,” contextually, cannot refer to the origin of the material universe about us.  The reference is not back to Genesis 1:1ff, though we do, as well, understand, “by faith” that which is stated concerning God’s creation of all that exists.  Rather, the reference is to existing conditions seen “by sight” during the present age, which are set in contrast to the things that redeemed man has been allowed to see “by faith” (“things that are visible”) relative to God’s divine design within the framework of His arrangement of the ages.  And, again, the emphasis in the realm of faith would be on one particular age within these ages, the Messianic Era (the things hoped for, yet unseen [though seen by faith], in Hebrews 11:1).

The latter part of Hebrews 11:3 should be understood in the sense of,

. . . so that the things which are seen [things which one sees by sight in the world today (part of the disorder which exists)] were not made of things that are visible [did not emanate out of that which can be seen by faith (God’s orderly arrangement, as seen in Scripture)].

The word ginomai (“to become,” “happen,” “take place” referring to something with a definite beginning and possible ending) appears in a perfect tense in the Greek text in the latter part of this verse (translated, with a negative, “were not made” [KJV]).  The perfect tense refers to action completed in the past and existing during present time in a finished state. Ginomai in this verse refers to God’s past action in arranging the ages in an orderly fashion — action completed at that time and presently existing in a finished state.

Thus, in this sense, there is a present aspect to the matter of God’s orderly arrangement of the ages.  But the verse states specifically that though there is a present aspect, the present disorderly condition all about us, which one can see and experience, is separate and distinct from the orderly condition that God has decreed (past) will shortly exist (future).

This orderly condition is what Christians can presently see by and through simply believing God.  They can see what God had decreed, established, and promised in the past through His orderly structure of the ages.  Then they can view the present and future within this framework, believing God and conducting their present pilgrim walk accordingly.

3)  Without Faith

Apart from faith — apart from believing God — it is impossible to please Him.  And that would be self-explanatory.  God has spoken, and He expects the one to whom He has spoken to believe that which He has stated. If man believes, then God is pleased.  However, if man doesn’t believe, then the opposite is true.  God is displeased.  The matter is that simple.

The same thought can be seen a few verses earlier in Hebrews 10:38.  The “just” person is to live by faith.  If though he departs from such a life, the Lord states, “My soul shall have no pleasure in him.”

The context in Hebrews 10:38 has to do with faith relative to a promised inheritance at the time of Christ's return (Hebrews 10:36-39), and Hebrews 11:6 is no different.  In this verse the one coming to God by faith “must believe that He is, and that He is a rewarder of them that diligently seek Him.”

Believing that God “is” would take one back to God’s statement to Moses in Exodus 3:14.  God, revealing Himself to Moses, simply identified Himself as “I Am.” And the verb used in the Greek text of Hebrews 11:6 would be a Greek equivalent.  It is simply a verb of being (eimi), incorporating no beginning or end (as distinguished from ginomai used back in Hebrews 11:3).

It is the same verb used in John 1:1-2,  translated “was”: “In the beginning was the Word. . . .” That is, the Word existed without reference to a beginning or an end at that point in time when the material creation was brought into existence.

(The same Greek verb was also used by Christ when He identified Himself to the “band of men and officers from the chief priests and Pharisees” in John 18:5-8.  The identifying words, “I am He,” should literally read, “I Am”— a clear declaration of His deity, identifying Himself with the God of the Old Testament.)

Believing that God “is” is simply believing in His eternal, unchangeable existence as set forth in the Word.  He always has so existed, and He always will so exist. “In the beginning God . . . .” And God expects man to believe that He “is” on one basis alone — the revelation of Himself in His Word (cf. Hebrews 13:8).

Then God expects man to believe that He is “a rewarder of them that diligently seek Him” on the basis of the same revelation.  God offers rewards for faithfulness, and He expects man to believe that this is the case on the simple basis of the fact that He has so stated.

Man though often sees things in a somewhat different respect, disdaining the teaching of rewards and compensation for faithfulness; but not so with Scripture.  To the contrary, Scripture deals with faith in relation to rewards and compensation.  This, textually, is what is being believed in an exercise of faith.

And the highest of all rewards is that with which the context is concerned — the reception of the promised inheritance at the time of Christ’s return.  And that is really the thought that carries over into the text (note the inheritance mentioned in connection with Noah and Abraham in the succeeding two verses [Hebrews 11:7-8]).  Then the whole of chapter eleven continues and ends with this same subject — receiving that which has been promised (cf. Hebrews 10:36; 11:9, 13, 26, 39).

Concluding Remarks

The beginning points and prerequisites for coming into an understanding of the Word are very simple:

A person must first of all see the Word for what it is — the God-breathed Word that not only reveals God’s plans and purposes within the framework of the ages but that which is also able to build a person up and give him an inheritance within the one age toward which all things move — the coming Messianic Era (Acts 20:32).

Then, in order for the latter to occur, a person must believe God and govern his life accordingly.  And to do this he must begin at the point of finding out what God has stated, for “faith comes by [out of] hearing, and hearing by [through] the Word of God” (Romans 10:17).

And there’s no limit to the heights a person can rise in the realm of faith, for there’s no limit to the depths of God’s revelation to man.  The latter is inexhaustible, and so must the former be as well.

Chapter 2

The Septenary Arrangement of Scripture

There remains therefore a rest [Sabbath rest] for 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 that the nation was to keep week after week following six days of work (Hebrews 4:9).

1) The earth was without form, and void;

2) and darkness was on the face of the deep.

3) And the Spirit of God was hovering over the face of the waters.

1) “Creation” (an absolute creation [Genesis 1:1]).

2) “Ruin” of the creation (which means that the “waw” prefixed to the word beginning v. 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]).

(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 on 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 which resulted from the Noachian Flood, 1656 years following the restoration of the earth (Genesis 6; 7; 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.)

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}]).

Chapter 3

Beginning and Continuing

The hand of the LORD came upon me and brought me out in the Spirit of the LORD, and set me down in the midst of the valley; and it was full of bones.

Then He caused me to pass by them all around, and behold, there were very many in the open valley; and indeed they were very dry.

And He said to me, “Son of man, can these bones live?” So I answered, “O Lord GOD, You know.”

Again He said to me, “Prophesy to these bones, and say to them, ‘O dry bones, hear the Word of the LORD!

Thus says the Lord GOD to these bones: “Surely I will cause breath to enter into you, and you shall live.

I will put sinews on you and bring flesh upon you, cover you with skin and put breath in you; and you shall live. Then you shall know that I am the LORD.’”  (Ezekiel 37:1-6)

Ezekiel 37 has to do with the future restoration of “the whole house of Israel” (Ezekiel 37:11) following Christ’s return at the end of the Tribulation.  “The whole house of Israel” will be comprised of both the Jews who died in the faith during Old Testament days (the dead [resurrected] return with the living [Exodus 13:19]) and Jews living at the time Christ returns (saved through His personal appearance, at which time, through the use of the Old Testament Scriptures, He will reveal Himself to the nation [cf. Luke 24:16, 25-31]).

Apart from viewing the bones as very dry and lifeless, events in Ezekiel 37 have nothing to do with events in the Middle East prior to the time of Christ’s return, for Israel must remain “dead” during the entire two days (2,000 years) preceding that time and be raised only on the third day (the third 1,000-year period).  That is to say, “breath” — the requirement for life, which comes only from God — cannot be imparted to the nation until the third day (cf. Hosea 5:15-6:2; Luke 24:21; John 11:6-7, 25, 39-44).

The preceding has to do with the primary interpretation of Ezekiel 37.  But all Scripture, along with a primary interpretation, will invariably have secondary applications.  And it is within the realm of secondary applications that this chapter will concern itself.

This chapter will center on basics surrounding the proper way and place to begin and continue a study of the Word of God.  And, insofar as its connection with Ezekiel 37 is concerned, it will have to do with bones (forming a skeletal framework), that which covers the bones (sinews [nerves, tendons], flesh, and skin), and breath (that which gives life).

Through a secondary application, Ezekiel 37 will be used to illustrate the proper way to begin and continue a study of the Word of God.

The structure of the Word — i.e., the entire layout of the Word, from beginning to end — can be likened unto the human anatomy after the preceding fashion.  And this is not pressing an issue.  God uses the human anatomy numerous places in Scripture to set forth spiritual truths.

Beginning in Genesis 2, Adam was put to sleep, and God removed that portion of Adam’s body that He used to bring Eve into existence.  This foreshadowed Christ’s death and the subsequent removal of the element from Christ’s body, blood and water, which God would use to bring Christ’s bride into existence (cf. Ephesians 5:30; Colossians 1:18).  Or in the text from Ezekiel 37, the human anatomy is used to describe how God will one day bring about the restoration of “the whole house of Israel.”

And in the New Testament, the relationship of Christ to the Church is depicted as the relationship of the Head to the body, with individual Christians likened to different parts of the body, possessing different functions (1 Corinthians 12:12ff; Ephesians 5:22-30).  Then, in a matter closely aligned with the present study, growth in the spiritual realm is likened to growth in the physical realm (1 Corinthians 3:1-3; 1 Peter 2:1-2).

But the preceding, in a sense, is really neither here nor there, for there is a textual connection in Ezekiel 37 within this same realm relative to the Word of God.  And this connection comes through the use of “breath” to bring about life, which takes one back to Genesis 2:7 (the first mention of “breath” in connection with life) and forward to 2 Timothy 3:16 (where Scripture is said to be “God-breathed” [which is what Theopneustos in this verse in the Greek text literally means; refer to 2 Timothy 3:16 NIV, where the word is literally translated]).

And to further strengthen the whole thought, note that God always lays foundations prior to building (cf. Matthew 7:24-27; Hebrews 6:1-6).  He builds only after the foundations have been laid, and He always builds on the foundations.

Then, transfer that same thought over into Ezekiel 37.  Using this chapter to illustrate the point, note that God doesn’t begin with the sinews, flesh, and skin.  Rather, He begins with the bones.  The sinews, flesh, and skin are placed on the bones after the same fashion that a structure is built on its foundation.  And, in that respect, the bones — forming the skeletal framework — would be seen as the foundation.

The Bones

So, the question:  Where and how does one begin a study of the Word of God?

The question, in connection with the background material, is really self-answering.  Where and how did God begin when He revealed His Word to man?

God began, at the outset of His Word, by setting forth a skeletal framework of the whole panorama of that which He was about to reveal; and His subsequent revelation would be the sinews, flesh, and skin to cover the bones forming the skeletal framework.  Or, to state the matter another way, God began, at the outset of His Word, by laying a foundational structure, upon which the whole framework of His revelation to man would subsequently be built.

Now, back to the question, Where and how does one begin a study of the Word of God?

There’s only one place and one way to begin.

A person must begin at the beginning.  A person must begin where the foundation has been laid.  A person must begin where the skeletal framework has been given.

In short, a person must begin where God began.  If one begins elsewhere, he will have nothing upon which to build the structure; he will have nothing upon which to attach the sinews, flesh, and skin.

And herein lies the very reason for the vast confusion that presently exists in theological circles today.  Christians have failed to begin with the foundational structure.  They do not know and understand the structure of the Word, set forth at the beginning.  And, as a consequence, they have no bones upon which to place the sinews, flesh, and skin; they have no foundation upon which to build.

It Simply Can’t Be Done That Way!

A person doesn’t begin with the gospels (except perhaps John, which parallels Genesis [refer to preceding Foreword ]) or the Pauline or general epistles.  These are not beginning points.  Rather, these parts of Scripture have to do with the structure being built upon the foundation.  These parts of Scripture have to do with the sinews, flesh, and skin being placed on the bones.

The beginning point was given through Moses.  The foundational outline, the skeletal framework, was set forth at the very beginning, in the opening section of Genesis.  And it is here that one must begin if he is to begin correctly.  He must understand the foundational beginning of the matter first if he is to properly understand that which is subsequently built upon the foundation.

(To further complicate matters in Christendom as it exists in the world today, many Bible teachers [probably most], when dealing with Genesis 1, teach that this chapter has to do with creation alone.  Such a teaching destroys the septenary structure and foundational aspects of Scripture at the outset.

Suffice it to say, understanding Genesis 1:1-2:3 any way other than Creation, Ruin, Restoration, and Rest — showing a septenary structure and providing a foundation for all that follows — is not possible if Scripture is allowed to interpret itself by comparing Scripture with Scripture [refer to The Septenary Arrangement of Scripture in this book].)

The following Word Document is SAFE to open and print:  Word of God, Where and how does one begin a study of the, by Arlen Chitwood.docx

1)  GENESIS 1:1-2:3

Genesis is the book of beginnings, and the opening verses (Genesis 1:1-2:3) contain the skeletal outline for the whole of Scripture that follows.  These verses cover the whole panorama of Scripture, from beginning to end; and if one understands the foundational outline first, he will then be in a position to place all that follows within a proper perspective in relation to the foundational structure.

That would be to say, if one views the bones that form the skeletal framework after the correct fashion first, then he will be in a position to clothe this framework with all the sinews, flesh, and skin that follow, placing them in their proper positions upon the bones.

However, if one doesn’t see and understand the skeletal framework first, then he will be in no position to properly handle that which follows.  He will not have utilized the God-provided beginning point of reference, which can only negatively affect his knowledge and understanding of how all subsequent Scripture fits together.  He will likely see numerous disconnected verses or disconnected sections of Scripture, for he will not have begun with and understood that which would have allowed him to properly relate these verses or sections to the whole of Scripture.

Thus, two things could be said about the beginning point in Scripture:

1) A person must begin where God began.

2) And a person must, aside from beginning where God began, understand correctly that which God has              revealed in these opening verses.

From a biblical standpoint, NOTHING is more important than these two prerequisites in biblical study.

Genesis 1:1-2:3 begins with a simple statement concerning God’s creation of the heavens and the earth (Genesis 1:1).  Then disorder is seen entering where only perfect order had previously existed (Genesis 1:2a).  The reason for this disorder is revealed elsewhere in Scripture.  Satan, God’s appointed ruler over the earth, sought to elevate his throne and be “like the most High” (Isaiah 14:12-17).  And, as a result, his kingdom — the province over which he ruled, i.e., the earth (Ezekiel 28:14-16) — was reduced to a ruined state.

In the words of Scripture,

The earth was [lit., ‘But the earth became’] without form, and void; and darkness was [‘became’] on the face of the deep . . . . (Genesis 1:2a)

All of this occurred over 6,000 years ago, during a dateless past.  That’s really all man can know about “time” concerning that which is revealed in Genesis 1:1-2a.  The things revealed in these verses could have occurred over aeons of time or they could have occurred over a relatively short period within one aeon.  We’re simply not told.

The latter part of verse two is where God begins to count time insofar as the revelation of Himself, His plans, and His purposes are concerned.  The movement of the Spirit of God upon the face of the waters, covering the ruined creation below, marks the beginning point of a six-day period that God used to restore the ruined material creation (Genesis 1:2-25 [2b]).  Then, at the end of His restorative work on the sixth day, God created man (Genesis 1:26ff).  And on the seventh day God rested from all His work (Genesis 2:1-3).

The preceding is the skeletal framework upon which all subsequent Scripture rests.  The six and seven days foreshadow six and seven thousand years of time (2 Peter 3:3-8; cf. Matthew 17:1ff; 2 Peter 1:15-18); and, with very few exceptions, the whole of Scripture concerns itself with events during these 7,000 years.  Scripture reveals events preceding the 7,000 years (e.g., Genesis 1:1-2a; Isaiah 14:12-14; Ezekiel 28:11ff) or events following the 7,000 years (e.g., 2 Peter 3:10-13; Revelation 21:1ff) only to an extent that would allow man to properly understand and place events in their proper perspective within the framework of the revealed 7,000 years.

As God worked six days to restore the ruined material creation in Genesis 1:2-25 [2b], He is presently working six days — 6,000 years — to restore two presently ruined creations (ruined man, and the material creation under a curse).  At the end of His restorative work in Genesis, God rested on the seventh day.  And He is going to do exactly the same thing at the end of His restorative work in the present restoration.  At the end of six days — at the end of 6,000 years — He is going to rest for one day once again.  That is, He is going to rest for 1,000 years, the earth’s coming Messianic Era.

Then events outlining God’s activity within the six and seven days in Genesis 1:2-2:3 [2b] are fraught with symbolism and meaning.  The skeletal framework is complete within these verses (including Genesis 1:1-2a, for the “Restoration” and “Time” of the restoration, followed by “Rest” [Genesis 1:2b ff], could not be understood apart from the prior revealed “Creation” and “Ruin” of the creation).  Nothing superfluous has been given in these verses.  All is by divine design.

Thus, Genesis 1:1-2:3 provides the skeletal foundation upon which all subsequent Scripture rests, given at the very outset of God’s revelation to man.  And a person reading this revelation must either attach the sinews, flesh, and skin (all subsequent revelation) to these bones (Genesis 1:1-2:3) or lack for a foundation upon which to build, for God has provided no other.

(Again, for a more detailed exposition of Genesis 1:1-2:3 — allowing one to see how the remainder of Scripture must relate to this opening section of Genesis — refer back to The Septenary Arrangement of Scripture of this book.)

2)  FROM MOSES TO JOHN

Scripture can be properly divided into seven parts, each forming a complete section of Scripture:

1) Genesis 1:1-2a
2) Genesis 1:2-2:3 [2b]
3) Genesis 2:4-11:25
4) Remainder of the Old Testament and the gospel accounts
5) Acts 1 through Revelation 19
6) Revelation 20:1-10

7) Revelation 20:11-22:21

Chapter 4

Building on the Foundation

If the foundations are destroyed, what can the righteous do? (Psalm 11:3)

Scripture begins in Genesis with:

The creation of all that exists (Genesis 1:1). 
The ruin of one part of that creation (Genesis 1:2a).
The restoration of that one part (Genesis 1:2-25 [2b]).
The creation of man to rule the restored domain (Genesis 1:26-31).

God then rested “from all His work” that he had “created and made” (Genesis 2:1-3)

(The issues of the judgment seat of Christ at the end of the present dispensation — which will occur at the end of the six days, the end of the 6,000 years — will have to do with issues surrounding the salvation [or loss] of the soul/life.  It will be here — not before — that a Christian will realize [or fail to realize] the salvation of his soul/life.

Note that issues of the judgment seat of Christ can have nothing whatsoever to do with man’s presently possessed eternal salvation.  Man’s eternal salvation is based entirely on the finished work of Another, which God has already judged, with God being satisfied.

The absence of a future judgment, likewise, cannot wait for the unsaved on this same basis for the same simple reason.  To do so, God would once again have to judge the finished work of His Son.  This is why any future judgment of man — saved or unsaved — can only be solely on the basis of the person’s works being judged, for no other basis can exist in man’s future judgment [e.g., Matthew 25:19-46; 1 Corinthians 3:11-15; Revelation 20:11-15].

God has already judged the works that have to do with man’s eternal salvation, something that He will never, can never, judge again.

Note how this is set forth in John 3:18, with no judgment in this respect awaiting either the believer or the unbeliever, for God’s judgment relative to Christ’s finished work, upon which eternal salvation is based, is passed:

He who believes in Him is not condemned [‘is not judged’ (is not being judged in the “present,” will not be judged in the “future”)];  but he who does not believe is condemned already [“has already been judged” (a perfect tense in the Greek text, showing action — God’s action concerning the judgment in view — completed in past time and presently existing in that completed state)], because he has not believed in the name of the only begotten Son of God.)

1) Man’s creation (the man and the woman — the woman having been removed from the man).

2) God’s purpose for bringing man into existence (to ascend the throne and rule the earth [the king with his           consort queen]).

3) Satan’s purpose for bringing about man’s fall (to disqualify man [through sin, as he himself had previously         been disqualified] and, resultingly, retain his position on the throne).

4) God’s purpose surrounding man’s redemption (to ultimately place man on the throne, in the stead of Satan and his angels, allowing man to hold the scepter and realize the purpose for his creation in the beginning).

(Eschatology in relation to man begins on the first day.  Scripture though reveals a few things occurring prior to the events of day one, in eternity past, which must be understood if all things in Genesis 1:1-2:3 are to, in turn, be properly understood.

These things would include God placing Satan over this earth as its first provincial ruler, Satan seeking to elevate his throne, and the ruined kingdom that resulted [over which Satan continued to rule, which he continues to rule today].

And a person understanding these things is then in a position to begin in Genesis 1:2 [where the kingdom is seen falling into this ruined state] and move forward.)

Chapter 5

Ages and Dispensations

If indeed you have heard of the dispensation of the grace of God which was given to me for you,

how that by revelation He made known to me the mystery . . . .

And to make all see what is the fellowship [dispensation] of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ,

to the intent that now the manifold wisdom of God might be made known by [might be made known through] the Church to the principalities and powers in the heavenly places,

according to the eternal purpose [according to a purpose of the ages] which He accomplished in Christ Jesus our Lord. (Ephesians 3:2-3, 9-11 [3a])

The words “age” and “dispensation” do not refer at all to the same thing; nor are they even closely related.  The former has to do with a period of time, but the latter does not refer to time.  It refers to a “stewardship” occurring within time — within part of an age, a complete age, or even possibly a sequence of ages.

Thus, there are ages, and there are dispensations within the framework of these ages.

The ages began at the time of the creation of the heavens and the earth, and the dispensations could only have begun at the same time or shortly thereafter, at the time God established His universal government.

And, as matters in this respect relate to the earth — one province in God’s universal kingdom — there would have been at least one dispensation, possibly more, within God’s economy in association with Satan being placed over the earth as its first provincial ruler (at a time preceding his fall and man’s subsequent creation); and this dispensation, or these dispensations, could have covered one or more ages.

But insofar as man is concerned, ages and dispensations began with the restoration of the earth and the creation of Adam.  We are living during a present age and dispensation (though the present dispensation only covers a part of the present age [Ephesians 3:2, 9]), and Scripture reveals and names both a succeeding age and dispensation (Mark 10:30; Ephesians 1:10; Hebrews 5:6).  Then, beyond this succeeding age and dispensation, there is an unending array of future ages (Ephesians 2:7; 3:21; Revelation 1:6); and there would be one or more dispensations occurring within God’s economy during the course of these future ages.

Though we are living during an age, this present age is not “the Church Age” as it is often called.  There is no such thing as “the Church Age.”  The age during which we live began long before the Church was brought into existence, and it will continue at least seven years following that time when the Church is removed from the earth.

Rather, the existence of the Church during the present time (during part of an age) has to do with a “dispensation.”  It has to do with “the dispensation of the grace of God,” “the fellowship [‘dispensation’] of the mystery” (Ephesians 3:2, 9).

And “the mystery” is explained in very simple terms in both Ephesians and Colossians:

In Ephesians, the mystery has to do with the “Gentiles [who are 'aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world’]” being made “fellow heirs [with Jewish believers], and of the same body, and partakers of his promise in Christ by the gospel” (Ephesians 2:12; 3:6).

For this reason I, Paul, the prisoner of Christ Jesus for you Gentiles –

if indeed you have heard of the dispensation of the grace of God which was given to me for you,

how that by revelation He made known to me the mystery (as I have briefly written already,

by which, when you read, you may understand my knowledge in the mystery of Christ),

which in other ages [‘generations’] was not made known to the sons of men, as it has now been revealed by the Spirit to His holy apostles and prophets:

that the Gentiles should be fellow heirs, of the same body, and partakers of His promise in Christ through the gospel [the gospel of the glory of Christ, not the gospel of the grace of God]. (Ephesians 3:1-6)

And in Colossians, reference is again made to the Gentiles, with the mystery being defined as “Christ in you [lit., contextually, ‘Christ being proclaimed among you’], the hope of glory” (Colossians 1:25-28).

of which I became a minister according to the stewardship from God which was given to me for you, to fulfill the Word of God,

the mystery which has been hidden from ages and from generations, but now has been revealed to His saints.

To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you [Christ being proclaimed among you], the hope of glory:

Him we preach, warning every man and teaching every man in all wisdom, that we may present every man perfect [mature] in Christ Jesus. (Colossians 1:25-28)

The mystery — though “hid in God” from the beginning (the beginning of the ages) and, of necessity, forming an integral part of the Old Testament foundational material, particularly material in Genesis (seen in the types) — was not fully revealed to man until the days of the Apostle Paul.  Though God had chosen Moses, and then others, to lay this foundational material and/or build upon the foundation, He waited until the days of the Apostle Paul (1,500 years removed from Moses) to provide the necessary additional revelation, which opened the previous revelation surrounding the mystery to one’s understanding.

This is somewhat similar to the angels referred to in 1 Peter 1:12 desiring “to look into” the things surrounding the salvation of the soul (cf. 1 Peter 1:3-11).  They apparently had seen these things in the Old Testament Scriptures but could not fully understand them because the full revelation of God had not yet been given.

But why bother with the Old Testament Scriptures once the matter to which this foundational material refers has, at a later time, been revealed (as, for example, “the mystery”)?  The answer is very simple.  The later revelation opens the earlier after a fashion that the earlier will shed additional, necessary light on the later.  And, aside from that, the unchangeable basics are set forth in the earlier revelation.

Both must be viewed together in order to grasp the complete picture after a correct fashion.

(A “mystery [Greek, mastering, meaning, ‘a hidden thing,’ ‘a secret’]” in the New Testament is usually defined as something previously hidden but now revealed [cf. Romans 16:25; Ephesians 3:4-5].  This definition though should not be thought of along the lines of something not found in previous revelation, for there is nothing in the New Testament that does not have its roots somewhere in the Old Testament.  Rather, a “mystery,” in reality, pertains to something previously revealed [seen mainly in the types] but not opened up [or fully opened up] to one’s understanding until a later point in time.

The making known of a mystery requires divine action [e.g., Christ, in time past, opened previously revealed revelation surrounding mysteries to His disciples’ understanding (cf. Matthew 13:10-11; Ephesians 3:2-3); and the indwelling Spirit, today, leads individuals “into all truth” surrounding mysteries (cf. John 16:13-15; 1 Corinthians 13:2)].  Such a making-known takes something in the Scriptures that cannot be understood [or fully understood] in and of itself; and, by/through divine leadership [using additional revelation that casts light on the earlier revelation (today, comparing Scripture with Scripture under the leadership of the indwelling Spirit)], the matter is opened to one’s understanding.)

“These are ‘mysteries’ [a reference to ‘the mysteries of the kingdom of the heavens’ in Matthew 13] because men by nature and by their own abilities are unable to discover and to know them.  It must ‘be given’ to a man ‘to know’ them.  This Divine giving is done by means of revelation…” ~ R. C. H. Lenski

Ages

The Greek New Testament uses the word for “age” (aion) one hundred twenty-six times.  And the translation of aion in different ways in various English versions has resulted in confusion surrounding the use of this word in Scripture.

The word has, numerous times, been translated either “world” or “forever,” rather than “age” (e.g., Matthew 12:32; 13:22, 39-40, 49; 21:19; Mark 4:19; 10:30; 11:14; Hebrews 1:2; 5:6; 6:5, 20, in the KJV).

Actually, in the KJV, there are only two instances in the entire New Testament where aion has been translated “age” (Ephesians 2:7; Colossians 1:26).  Other versions (e.g., NASB, NIV) have, on the other hand, rendered the word as “age” in many instances, though still frequently remaining with the KJV translations of “world” and “forever.”

Then, to further complicate the issue in the KJV, the Greek word genea (appearing in a plural form and meaning “generations”) has been translated “ages” twice (Ephesians 3:5, 21), which, in conjunction with the mistranslation of aion numerous places in Scripture, leaves a very misleading thought pertaining to ages.

In Ephesians 3:21 both aion and genea appear together, and both have been mistranslated in the KJV.  Genea, appearing in a plural form, has been translated “ages”; and aion, appearing twice and meaning within its structured usage, “of the age of the ages” (referring to the climactic age in a sequence of ages, i.e., to the Messianic Era [which is the subject matter leading into this verse — Ephesians 3:1-11]), has been translated “world without end.”

(Aion and genea also appear together in Colossians 1:26; and, unlike Ephesians 3:21, both words have been translated correctly in the KJV — “. . . hid from ages and from generations . . . .”)

To translate genea as “ages” in Ephesians 3:5 sets forth an issue concerning ages that is not at all in accord with the teaching of other Scripture.  Scripture sets forth the thought of a series of ages beginning at the time of the creation of the heavens and the earth (1 Corinthians 2:7; Ephesians 3:9; Hebrews 1:2), which move toward and climax with the coming Messianic Era.  That is, the 1000-year Messianic Era is the climactic age in a series of ages that began with the creation of the heavens and the earth and the placing of Satan over the earth as the earth’s first provincial ruler.

The basic problem though with understanding the word meaning “generations” as ages in Ephesians 3:5 has to do with the thought that many generations come and go during Man’s Day, but not so with ages.  The whole of Man’s Day — 6,000 years — actually covers only one age, not many ages as Ephesians 3:5 KJV would lead one to believe.

Scripture makes it quite clear that only two ages exist within the framework of the 7,000 years referred to by the seven days in Genesis 1:1-2:3.  One age covers the first 6,000 years, and the other age (the climactic age) covers the last 1,000 years.

To understand this within its Scriptural framework, begin with Matthew 12:31-32.  These verses, dealing with what is called “the blasphemy against the Holy Spirit [attributing to Christ an exercise of supernatural power emanating from Satan rather than from the Holy Spirit],” refer to two ages.  And the sin of committing this blasphemy against the Holy Spirit by the religious leaders in Israel was such that it would not be forgiven them, “neither in this world [Greek, aion, ‘age’], neither in the world [‘age’ (not in the Greek text, but implied from the previous usage)] to come” (Matthew 12:32, KJV).

That is, there would be no forgiveness during either the age in which they lived or in the age that would follow.  And, the action by the religious leaders in Israel (looked upon in a larger sense as action by the entire nation [cf. Matthew 23:34-39]), followed by Christ’s announcement to them, forms the major turning point in the gospel of Matthew.

It was on “the same day” in which this occurred that “Jesus went out of the house [alluding to the house of Israel], and sat by the sea [alluding to the Gentiles]” (Matthew 13:1; cf. Daniel 7:2-3; Matthew 23:38; Revelation 13:1). 

It was also on this same day that He began to speak in parables, something new in His ministry.  Then it was shortly after these things occurred that the Church was first mentioned and the ministry of Christ moved more toward the thought of the Cross rather than the Crown (cf. Matthew 16:17-23; 17:22-23; 20:17-19).

And then, anticipated by all the preceding, the announcement was finally made by Christ in Matthew 21:43 that the kingdom (the proffered heavenly sphere of the kingdom which had been rejected) would be taken from Israel and be given “to a nation bearing the fruits of it.”

The two ages referred to in Matthew 12:32 cover 7,000 years of time — the age that covers Man’s Day, and the age that covers the Messianic Era.  And this is quite easy to illustrate.

(Note that the non-forgiveness associated with a particular sin and two ages in Matthew 12:31-32 has to do with the heavenly sphere of the kingdom, not the earthly sphere, the kingdom covenanted to David.  The earthly sphere of the kingdom can never be taken from Israel.

Refer to Heavenly and Earthly in this book for information about and distinctions between the earthly and the heavenly spheres of the kingdom, both present and future.)

1)  LOOKING FORWARD IN TIME

In the account of the rich young ruler in Mark 10:17-30, this ruler approached Christ with the question,

. . . Good Teacher, what shall I do that I may inherit eternal life [lit., ‘life for the age’]?” Mark 10:17).

And Christ told him exactly what he must do (Mark 10:19-21).  Christ’s answer had to do with obedience to that which God had commanded, denying self, taking up one’s cross, and following Christ (cf. Matthew 16:24-27).

Confusion can only arise when a person attempts to read into the account of the rich young ruler that which is not there, while ignoring that which is there.  The subject is entrance into the kingdom during the coming age, not eternal life that exists during the present age and extends not only throughout the coming age but throughout the subsequent endless ages of eternity.

As previously indicated, from a contextual standpoint, the words “eternal life” in Mark 10:17, a translation of the Greek word aionios, could be better translated, “life for the age.”

(Aionios is the word usually translated “eternal” or “everlasting” in English versions, though aion is occasionally translated in a similar sense — “forever.”  Aionios is the adjective form of the noun aion, from which we derive our English word “aeon.”  Neither the adjective nor the noun means “eternal.”  Rather, the two words really have to do with “a long period of time,” usually thought of as “an age.”

The only way the Greek language can express “eternal,” apart from textual considerations, is by using the noun form of aionios [aion] in the plural [“ages” (e.g., Luke 1:33; Hebrews 13:8)], or by using aion twice in the plural [“unto the ‘ages (aionas)’ of the ‘ages (aionon)’” (e.g.,  Revelation 1:6, 18; 4:9, 10; 5:13, 14; 7:12; 10:6; 11:15; 14:11; 15:7; 19:3; 20:10; 22:5)].  A person using the Greek language thinks in the sense of “ages,” with eternity being thought of in the sense of “endless ages,” i.e., “endless aeons,” or “the aeons of the aeons.”

For additional information on the use of aion and aionios in the Greek New Testament, refer to Parables, Figurative Language in this site.)

Mark 10:30, climaxing Christ’s dealings with the rich young ruler, clearly shows that “age” (a singular noun in the Greek text) has to be the correct understanding of aionios in Mark 10:17 (or in Matthew’s and Luke’s accounts [Matthew 19:16; Luke 18:18]).  In Mark 10:30, remaining with the translation in most English versions, reference is made to “eternal life” in the “world to come [some versions read, ‘age to come’]” (cf. Mark 10:30 KJV, Mark 10:30 NASB, Mark 10:30 NIV).

This though is not what the Greek text states at all.  In the Greek text, aion and aionios both appear together, referring to the same period of time.  Aion has been translated “world” (or correctly, “age” in some versions); and aionios has invariably been incorrectly translated “eternal” (as in Mark 10:17).

The latter part of Mark 10:30 should literally read, “. . . and in the age to come age-lasting life,” or, “. . . and in the age to come life for that age.”  “Eternal life,” as previously stated, is not even in view.  There is no such thing as inheriting “eternal life” (Mark 10:17) in the “age to come [or ‘world to come’ as some translations erroneously read].”

Aside from the preceding, eternal life is not inherited; it is a free gift, and it is a present possession rather than a future hope.  The possession of eternal life (present) and coming into possession of an inheritance (future) — both spoken of numerous times in Scripture — are two different things entirely.  That which is in view in Mark 10:17-30 is an inheritance with Christ as co-heir in the 1000-year kingdom during the coming age.

But that which we want to see here is a reference to the same two ages referred to in Matthew 12:32.  The coming age is, in Mark 10:30, specifically identified as the Messianic Era; and the present age, in existence at a time preceding Calvary in Matthew 12:32, lasts until the Messianic Era.

2)  LOOKING BACK IN TIME

Now, with that in view, note several Scriptures that show that the age in existence at a time prior to Calvary — an age that extends forward to the Messianic Era (the end of Man’s Day) — also extends back to the very beginning of Man’s Day.  That is, comparing several other references with Matthew 12:32 and Mark 10:17, 30, it can unquestionably be shown that one age covers the whole of Man’s Day — the whole of the 6,000 years foreshadowed by the six days in Genesis 1.

Aion, translated “world” in the KJV, appears in each of the following verses:

As He spake by the mouth of His holy prophets, which have been since the world [age] began. (Luke 1:70)

Since the world [age] began it has been unheard of that anyone opened the eyes of one who was born blind. (John 9:32)

Whom heaven must receive until the times of restitution of all things, which God has spoken by the mouth of all His holy prophets since the world [age] began. (Acts 3:21)

Known to God are all his works from the beginning of the world [age]. (Acts 15:18, KJV)

The reference to God’s “prophets” in two of the preceding verses (Luke 1:70; Acts 3:21) should be understood in a somewhat broader sense than the word “prophet” is usually thought of today.  The word appears quite often (about 150 times in the New Testament) and is used as a title given to the person whom the Lord had chosen to communicate — “announce,” “declare” — His message to the people; and the message did not necessarily have to be prophetic per se for the title “prophet” to be used of the messenger.

This title is used referring to those chosen at different times to declare the will and purpose of God by/through either a written revelation or an oral expression.

It is used of individuals preceding the existence of the nation of Israel (Jude 1:14), of individuals in Israel (Matthew 23:37; Luke 24:27), of individuals in the first century Church prior to the completion of the canon of Scripture (1 Corinthians 12:28; 13:9-10; Ephesians 4:11), and of individuals in Israel once again yet future (Joel 2:27-28; Revelation 11:3, 10).

In this respect, all of those chosen to write portions of the Word of God, beginning with Moses and ending with John, could be called “prophets.”  And others, such as Enoch or Noah who communicated the message of God in an oral manner to the people of their day — though they were not chosen to write particular sections of Scripture — could also be looked upon after this same fashion (cf. 2 Peter 2:5; Jude 1:14).  In fact, this word, in its strict Scriptural usage, could be used to refer to certain individuals all the way back to and including Adam himself.

(The first recorded statement by Adam, which concerned an existing relationship between himself and Eve, has far-reaching ramifications.  It has to do with “a great mystery” that God desires His people to know and understand, for it concerns an existing relationship between Christ and the Church.

The former forms the type and the latter the antitype, and this mystery can be seen in its correct proper perspective only by viewing both the type and antitype together [cf. Genesis 2:23-24; Ephesians 5:21-32].)

The age in which Jesus lived at the time of His earthly ministry is, thus, not only seen in Scripture as extending forward to the beginning of the Messianic Era but it is also seen as extending back to the beginning of man’s existence on the earth.  Comparing the different ways aion (age) is used in Luke 1:70; John 9:32; Acts 3:21; 15:18, a person can arrive at only one conclusion.  The present age, looking back in time, covers the entire period of the “prophets,” which, of necessity, would have to include not only Enoch (who “prophesied” over 1,500 years prior to the appearance of Moses [Jude 1:14]), but also Adam.

3)  THE COMPLETE PICTURE

God knew all of His works that would transpire within the framework of the ages at the time of man’s creation (Acts 15:18).  And this was something known at a prior time when He designed and made the ages with the thought in mind that His Son would, in the climactic age of the sequence of ages in view, inherit “all things” (Hebrews 1:2; cf. Hebrews 1:2 YLT re ages instead of worlds).  And God — being both Omniscient and the Architect of the ages — in order to make His will known and reveal events transpiring during the ages, simply “spoke by the mouth of his holy prophets,” beginning with Adam.

Accordingly, at least three ages in relation to the earth can be seen in Scripture.  At least one age (and there may have been more than one) existed between the creation of the heavens and the earth in Genesis 1:1 and the beginning of the restoration of the ruined creation in Genesis 1:2b.  Then another age began at that point that covers the next 6,000 years.  And, to bring the first sequence of ages to a close, the climactic age of the ages will be ushered in at the completion of the 6,000 years, an age that will cover the next 1,000 years.

Then, at the end of the 1,000-year Messianic Era, the present heavens and earth will be destroyed and be replaced with a new heavens and a new earth, and a new age will begin (which will apparently be the first in a new sequence of ages).  How long that age will last is unrevealed.  But it will have a beginning point and an ending point.

And following that age will be another age, and then another, and then another, forming an unending God-designed and arranged sequence of ages comprising eternity.

Dispensations

“Dispensation” is the term used in Scripture to show distinctions in God’s dealings with different groups of mankind during Man’s Day, along with the Messianic Era.  As previously shown, one age covers the whole of Man’s Day and another age covers the succeeding Messianic Era; but, as will be shown, there are more than two dispensations within the framework 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, referring particularly to the person (the manager, the steward) placed in charge of the house.  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 five other times, translated “dispensation” four of the five 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 which is 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 only be referred to as 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 exists with respect to the thought of dispensations, with man then 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 that will allow man to properly understand time and events during the 7,000 years.  Scripture deals with the latter almost exclusively (with events occurring during the 7,000 years), having very little to say about the former (with events occurring outside the scope of these 7,000 years).

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 from the 7,000 years into the future ages.

1)  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 in different places in the footnotes.  And this is the same dispensational framework that 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).

7) The Kingdom (the 1000-year Messianic Era).

Give no offense [do not be offensive or provide a cause for stumbling], either to the Jews or to the Greeks [Gentiles] or to the Church of God. (1 Corinthians 10:32)

1) A 2,000-year dispensation having to do with God’s dealing with the Gentiles (though, again, in the strict sense of the word, there were no Gentiles before there were Jews).

2) Scripture continues with another 2,000-year dispensation having to do with God’s dealings with the Jews.

3) Scripture continues with another 2,000-year dispensation having to do with God’s dealings with Christians.

4) Scripture then 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.

1) From Adam to Abraham.

2) From Abraham to Calvary (plus the future seven-year Tribulation).

3) From Calvary to the Kingdom.

4) The 1,000 years toward which everything has moved since God, in the beginning, “made the worlds [‘the ages’]” (Hebrews 1:2).

Chapter 6

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:

1) Jews
2) Gentiles

3) Christians

A person always reaps that which he sows.

A person always reaps more than he sows.

The reaping occurs at a later time than the sowing.

(In the preceding respect, note that which lies behind anti-Semitism as it has existed in the world down through the centuries [e.g., during modern times — actions of the Third Reich in Europe during World War II or those of certain Gentile nations in the Middle East today].

Satan and his angels have ruled the earth from the heavens through the Gentile nations throughout Man’s Day, and they know full well the place that Israel occupies in God’s revealed plans and purposes [a nation separate from the Gentile nations, through which they do not and cannot rule].  As a result, they, by/through moving rulers within the Gentile nations, have done and continue to do everything within their power to prevent God’s plans and purposes surrounding the Jewish people.  And man, by following Satanic leadership of this nature, continues attempting to do away with and destroy the very channel that God has chosen and brought into existence to bless all of the Gentile nations, including even those nations attempting to destroy Israel.

This, in connection with man’s attitude toward Christ, is undoubtedly the greatest oxymoron of all times.  Fallen man, who would desire God’s blessings, has rejected one of God’s firstborn Sons and is seeking the destruction of the other firstborn son.

For more information on the preceding, refer to the author’s books, The Most High Ruleth BOOK and God’s Firstborn Sons BOOK, both in this site.)

Israel can be seen in the account of Cain slaying Abel, foreshadowing Israel slaying Christ 4,000 years later (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 over 4,000 years later (Genesis 6; 7; 8).

Or, note the previously mentioned account of Noah’s son, 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 over 4,000 years later (Genesis 9).

1) To bring forth the Redeemer.

2) To give man the Word of God.

3) To be the channel through which blessings would flow out to mankind.

(The preceding, for example, is why Middle East nations that come in contact with Israel are often mentioned over and over in Scripture, in complete keeping with the frequency of these nations coming in contact with or having some type of association with Israel.  “Egypt” would be the classic example in this respect.

On the other hand, this is also the reason why other nations, removed geographically from Israel and not really having any type of contact or association with Israel, are not mentioned at all.

And today, with the United States having befriended Israel since statehood in 1948, one might expect to find the United States to be mentioned, after some fashion, in Scripture.  But such is not the case, and there’s a reason.

Actions involving the United States and Israel are occurring during a time when Israel has been set aside for a dispensation, and God is not presently dealing with Israel on a national basis.  Rather, God is presently dealing with the one new man “in Christ.”

The existence of a present nation of Israel in the Middle East, resulting from a Zionistic movement begun under Theodor Herzl over one hundred years ago, is covered in Scripture only to the extent that a Jewish nation must exist in the Middle East at the time God resumes His national dealings with Israel.  And, at that time, nations coming in contact with Israel are once again seen on the pages of Scripture.

Thus, though the United States has had and continues to have a central part in the Gentile nations’ dealings with Israel during modern times, biblical 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.

And even during that future time when God completes His dealings with the one new man “in Christ,” removes this new man, and then turns to and resumes His dealings with Israel, the United States is not even seen in Scripture, unless in an indirect manner.

In Ezekiel 38, the United States is possibly among the nations spoken of in an indirect manner in Ezekiel 38:13.  Other than this possible one indirect reference, the United States is not seen on the pages of Scripture.  And this reflects directly on the probability that the United States will no longer even be a world power of any significance once the one new man “in Christ” has been removed and God resumes His national dealings with Israel.

Note how the removal of the one new man “in Christ” can only deplete the ranks of those in every area of life throughout the United States, where a large percentage of the population is comprised of Christians — from every part of the government, to every part of the military, to every part of the populace in general.  The resulting ramifications of the removal of the one new man “in Christ” [something that will occur] are unimaginable.)

(Note that the whole of the matter is introduced through Noah’s youngest son, Shem, in days immediately following the Flood, nine generations preceding Abraham.  But, for reasons previously given — whether in Shem’s genealogy extending through generations to Abraham, or in Abraham’s and Isaac’s genealogies — a separate, special creation in the human race, of the nature seen, had to await Jacob.)

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)

(Adam was created from a piece of earth, prior to the ground being cursed.  Thus, in Adam’s creation, there was no connection with sin or the results of sin.

God’s creation of Jacob though was different.  Jacob was created from a descendant of Adam, following the fall.  Thus, even though a separate creation was involved, the sin nature was passed on to this separate creation, for the creation involved the natural man, “Jacob,” not “Israel.”

And as will be seen, in the new creation “in Christ,” matters are different yet.  It is spiritual, positional, and no sin can be involved because it is a creation “in Christ,” where no sin can reside.)

(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 — “a prince, a princess [God’s firstborn son, the wife of Jehovah]” 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 21-23, 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/princessly [regal] “power with God and with men” [cf. Genesis 35:10-12].)

“Repent [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).

(The expression “Gentile” was used of saved Gentiles during this time [e.g., Romans 1:16; Galatians 2:14; Ephesians 3:6], during the re-offer of the kingdom to Israel, to distinguish between saved Jews and saved Gentiles [saved Jews who were still part of the nation (who had lived before Calvary and were still present following Calvary), not saved Jews who were part of the one new man “in Christ”; and saved Gentiles who were no longer part of the Gentile nations but part of the one new man “in Christ”].

Once the re-offer of the kingdom to Israel had been withdrawn [about 63 A.D.] and this saved generation of Jews had passed off the scene, terminology of this nature would have been out of place.  Beyond this, in terminology, a clear distinction is drawn between Jews, Gentiles, and Christians.

Also, along these same lines, 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; 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; 2:7; 3:21; 4:8-10 [1:2b]; and, accordingly, this work of the Spirit has always been the same in relation to eternal salvation.

Eternal salvation is effected 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 be 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.”)

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)

(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].)

Chapter 7

Heavenly and Earthly

Then Melchizedek king of Salem brought out bread and wine; he was the priest of God Most High.

And he blessed him and said: “Blessed be Abram of God Most High, Possessor of heaven and earth;

And blessed be God Most High, who has delivered your enemies into your hand.” And he gave him a tithe of all. (Genesis 14:18-20)

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

In your seed all the nations of the earth shall be blessed, because you have obeyed My voice. (Genesis 22:17-18)

The coming kingdom of Christ, toward which the whole of Scripture moves, will be one kingdom with two realms:

1) A heavenly realm.

2) An earthly realm.

Christ, the Seed of Abraham, will be the Supreme Ruler; and occupying positions of power and authority with Him will be the seed of Abraham, the Church, ruling from a heavenly realm and the seed of Abraham, Israel, ruling from an earthly realm.

Christ, after this fashion, will have a dual reign, both from His own throne in the heavens and from David’s throne on the earth (Luke 1:31-33; Revelation 3:21).  There will be a Jerusalem above and a Jerusalem below.  The New Jerusalem will rest in a heavenly position above the earth, as the capital of the earth from above (apparently a satellite city that those on the earth can possibly behold); and the city of Jerusalem on the earth will be restored, existing as the capital city of the earth from below.

Christ, with His co-heirs, will exercise power and authority from the new Jerusalem above the earth; and Christ, in the midst of and with His people, Israel, will exercise power and authority from Jerusalem below, on the earth.  Power and authority from above will emanate from Christ’s own throne, and power and authority from below will emanate from David’s throne, which will be given to Christ (though David will be raised from the dead and sit on this throne as well [cf. 2 Samuel 7:12-16; Isaiah 9:6-7; Ezekiel 34:23; 37:24; Luke 1:31-33; Acts 2:29-30]).

That will be the basic structure of the coming kingdom of Christ, in which both the heavenly seed and the earthly seed of Abraham will “possess the gate of [rule over]” the Gentile nations of the earth.  And this rule will result in not only the nations being blessed but the kingdom ultimately (at the end of 1,000 years) being brought back into a state where it can be delivered up to the Father so that “God may be all in all [‘God may be all things in all of these things’]” (Genesis 12:1-3; 22:17-18; 1 Corinthians 15:24-28; cf. Colossians 1:16, 20).

THE PRESENT KINGDOM

The earth is a province in the kingdom of God, and Satan holds the position of Messianic Angel (the provincial ruler) over the earth.  He has held this position since the time of his appointment by God in the beginning, prior to his fall; and he will continue holding this position until he is one day replaced by Man — the second Man, the last Adam, with His co-heirs, redeemed from the lineage of the first man, the first Adam (Ezekiel 28:14-16; Hebrews 2:5-10).

Satan’s fall produced no change in his appointed position, for a principal of biblical government necessitates that an incumbent ruler hold his appointed position until his successor not only appears but is ready to take the scepter.  There is no such thing as God removing a ruler from a province in His kingdom and not, at the same time, appointing another ruler.

Though Satan’s fall produced no change in His appointed position, it did bring about a change in the kingdom over which he ruled.  The material kingdom itself was destroyed.

“And the earth was [‘But the earth became’] without form, and void; and darkness was [‘and darkness became’] upon the face of the deep” (Genesis 1:2a; cf. Ezekiel 28:18b).

From that time until immediately prior to the creation of Adam, though Satan continued to occupy his appointed position, he ruled over a ruined kingdom shrouded in darkness (Genesis 1:2a).

Then, approximately 6,000 years ago God restored the earth, along with the light of the sun and the moon (Genesis 1:2-25 [2b]); and God brought man into existence at this time with a view to man taking the scepter held by Satan and ruling the restored domain, the earth (Genesis 1:26-28).

This is the way Scripture begins:

1) A creation (Genesis 1:1).
2) A ruin of that creation, resulting from Satan’s sin (Genesis 1:2a).
3) A restoration of the ruined creation through divine intervention, over six days time (Genesis 1:2-25 [2b]).

4) Then, the creation of man to take the scepter and rule, in the stead of Satan (Genesis 1:26-28).

1) A creation (Genesis 1:26-28; 2:7, 21-23).

2) A ruin of the creation, resulting from Satan’s intervention (Genesis 3:1ff).

3) A restoration of the ruined creation through divine intervention, over six days, 6,000 years, time (Genesis 3:21ff).

4) Then, redeemed man ultimately holding the scepter in the stead of Satan, realizing the reason for man’s           creation in the beginning (cf. Genesis 1:26-28; Psalm 110:1-2; Daniel 7:13-14; Matthew 17:1-5;                         Hebrews 1:2; 2:9-10; Revelation 11:15; 20:1ff).

(For additional details concerning a correct interpretation and understanding of Genesis 1:1-2:3, refer to preceding  The Septenary Arrangement of Scripture,  Beginning and Continuing and Building on the Foundation .)

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. (Ephesians 6:12)

(The words “in heavenly places” [Ephesians 3:10] and “in high places” [Ephesians 6:12 KJV] are both translations of the same Greek words, referring to a heavenly sphere.  The reference, in both instances, is to angels exercising positions of power and authority from places in the heavens within the kingdom under Satan — the present existing kingdom of the heavens.

For additional information in this realm, refer to the author’s books, The Spiritual Warfare BOOK and The Most High Ruleth BOOK, both in this site.) 

(The present dispensation covers time between the sixty-ninth and seventieth weeks in Daniel’s Seventy-Week prophecy [Daniel 9:24-27], though not time related to the prophecy.  The present dispensation comprises a 2,000-year period separate from time in Daniel’s prophecy.  God’s chronometer, marking time in the prophecy, has [so to speak] stopped, allowing the present dispensation to run its course.  Then, once the present dispensation has been completed, the Church will be removed, and God will complete His dispensational dealings with Israel through the fulfillment of that which is seen in Daniel’s prophecy.

God’s chronometer relating to the Jewish people will then mark time in Daniel’s Seventy-Week prophecy once again, fulfilling the final week, the final seven years. This final unfulfilled week is the coming seven-year Tribulation.  And the fulfillment of this final week will not only complete seven unfulfilled years of the previous dispensation but also the final seven years of the age covering Man’s 6,000-year Day.

For more information on Daniel’s Seventy-Week prophecy, refer to the author’s book, The Time of the End, Daniel’s Seventy Weeks in this site.

For information on distinctions between ages and dispensations, refer to Ages and Dispensations of this book.)

(The return of a remnant of Jews from the Babylonian captivity in history and the return of a remnant of Jews from a worldwide dispersion during modern times — both allowed by God — though numerous parallels exist, they are not really the same type of restoration at all.

Israel, in history, had completed God’s required seventy years in Gentile captivity [Jeremiah 25:11-12; 29:10-14].  Israel, today, has not completed God’s required four hundred ninety years in Gentile captivity.  Seven years yet remain [Daniel 9:24-27].  Israel could not return in history until God’s required time in Gentile captivity had run its course; nor can Israel do so today.

The restoration of a remnant in history was under God’s direction, at his command; the restoration of a remnant today has been the result of a Zionistic movement, under man’s direction and command.

God simply will not allow the Jewish people to return from their present dispersion among the Gentiles, under His direction and command, until the full time covered by the four hundred and ninety years has run its course.  To state otherwise would have God acting contrary to His revealed Word, an impossibility.)

(An offer of the heavenly segment of the kingdom was a matter that the religious leaders in Israel [centrally the scribes and Pharisees] should have been quite familiar with.  This segment of the kingdom, though not dealt with as extensively in the Old Testament as the earthly, was, nevertheless, a major subject of the Old Testament Scriptures [Genesis 14:18-22; 15:5; 22:17-18; 26:4; Daniel 7:18-27; 10:13-21; cf. Job 1:6-12; 2:1-6].  And many Israelites throughout Old Testament history, understanding these things, looked beyond the earthly to the heavenly [cf. Matthew 8:11; Hebrews 11:8-16].

At the time of Christ’s first coming, the scribes in Israel were the keepers of the Law [the Scriptures], and the Pharisees were the legalistic, fundamental teachers of the Law [the Scriptures].  The Pharisees had originated mainly from the ranks of the scribes and formed, by far, the largest religious sect in Israel; and they, along with the scribes, by their very numbers, controlled the religious life of the people.  The scribes and Pharisees, in this respect, sat “in Moses’ seat” [Matthew 23:2].

It was the scribes and the Pharisees who were directly responsible for misleading the Jewish people when the Word appeared in the form of “flesh.”  On the one hand, they accepted the written Word and contended for its adherence to the very letter; but, on the other hand, they did exactly the opposite with the Word when it was revealed in another form, in the form of “flesh.”  The Word, in this form, though the same Word, was rejected and impaled on a Roman cross.

The manner in which Israel’s religious leaders viewed the two appearances of the Word — the written Word, and the Word made “flesh” — forms that could only be considered one of the great enigmas of all time.  Though they adhered to the very letter of Scripture, they failed to see and understand the central subject of Scripture.  They failed to move beyond the letter, from the letter to the spirit [cf. 2 Corinthians 3:6-18], failing to see and understand that of which the Scriptures, in their entirety, spoke — a manifestation of the Word in “flesh,” who was appearing in their midst.

Thus, it is little wonder that One was accepted and the Other rejected, resulting in the nation’s rejection of the message and the Messenger, terminating with Christ’s sharp rebuke of the scribes and Pharisees in Matthew 23:

Woe unto you . . .blind guides . . . fools and blind . . . hypocrites . . . brood of vipers . . . .

As well, it is little wonder that when Israel’s rejected Messiah one day returns and the Jewish people realize and understand that which has been done, there will be a great mourning heard throughout the nation:

then they will look on Me whom they pierced. Yes, they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn.

In that day there shall be a great mourning in Jerusalem [referring to the Jewish people] . . .

And the land shall mourn [again, referring to the Jewish people], every family by itself . . . . [Zechariah 12:10-12a {10b, 11a}; cf. Genesis 45:1-4]).

“All rule and all authority and power” must be put down; “all enemies” must be put “under His [under Christ’s] feet,” even “death.”  And when “all things shall be subdued unto Him [unto Christ],” the kingdom will be “delivered up” to “God, even the Father” in order that “God may be all in all [‘God may be all things in all of these things’]” (1 Corinthians 15:24-28, KJV).

Chapter 8

Types and Antitypes

Then He said to 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 to them in all the Scriptures the things concerning Himself. (Luke 24:25-27)

Now these things were our examples [Now these things happened as types for us], to the intent we should not lust after evil things, as they also lusted . . . .

Now all these things happened to them for examples [Now all these things happened to them for types]: and they are written for our admonition, upon whom the ends of the world [the ages] are come. (1 Corinthians 10:6, 11)

Three things above all else must be adhered to in the study of Scripture:

1) A person must recognize that all Scripture is God-breathed.
2) A person must begin where God began.

3) A person must study Scripture after the fashion in which it was written.

. . . holy men of God spoke as they were moved [borne along] by the Holy Spirit. (2 Peter 1:21b)

Now all these things happened to them as examples [Greek, tupos, types;  “Now all these things happened to them for types”] . . . .

(Note the Lord’s supper, observed by Christians today — breaking bread, and drinking from the cup.  Observing the Lord’s supper by Christians today pictures exactly the same thing seen in Christ breaking bread in the presence of these two disciples.  A drinking from the cup, of necessity, would have had to be absent at this time because of that which Christ had told His disciples a few days earlier, in Matthew 26:29:

 . . . 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.

The preceding statement points forward to that day seen in the typology of Genesis 14:18-20, when Christ comes forth as the Great King-Priest after the order of Melchizedek, with “bread and wine,” to bless the descendants of Abraham through Isaac, Jacob, and Jacob’s twelve sons, the nation of Israel.

Observing the Lord’s supper by Christians today shows “the Lord’s death till He comes” [1 Corinthians 11:26].  In this respect, Christ, before breaking bread and giving it to the two disciples on the road to Emmaus following His resurrection, had previously asked them:

Ought not the Christ to have suffered these things and to enter into His glory? (Luke 24:26)

And Christians today, breaking bread and drinking from the cup, are to see matters exactly the same way — the broken bread and the cup, pointing to Christ’s past sufferings, are to be followed by His future glory.  The past sufferings are seen in Isaiah 53, and the future glory is seen in Genesis 14, with both seen numerous other places throughout the Old and New Testament Scriptures.)

(Note the statement concerning “the rulers of this age [referring centrally to the Jewish religious leaders]” in 1 Corinthians 2:8 who had “crucified the Lord of glory” [Acts 2:23, 36; 3:14-15].  Had they previously gone beyond the letter into the spirit of that which the Old Testament reveals concerning Christ — had they known the things from the Old Testament Scriptures that Christ revealed to the two disciples on the road to Emmaus — Scripture clearly states that “they would not have crucified the Lord of glory.”

It is clearly revealed that the religious leaders in Israel knew Christ’s identity [cf. Matthew 21:38-39, 45; John 3:2], which accounts for their actions.  But they didn’t know Him in the sense spoken of in 1 Corinthians 2:8 [note the context of the verse], else, as stated, they would not have crucified Him.)

(Aside from the preceding, any segment of Old Testament history has to do with one part of a complete whole — one part of the complete Word, forming the complete Old Testament canon.  And this complete Word [the complete Old Testament] was made flesh in the person of the Son.

There is the written Word, and there is the living Word; and the two cannot possibly be separated from one another, for the latter is simply a full manifestation of the former, in flesh, which would include the subsequent New Testament revelation as well.

In this respect, approaching the matter from another perspective, the question could be both asked and answered:  “What part of the Old Testament is not about Christ?”  And the answer:  “No part, simply because the Old Testament [not part, but all] was made flesh in the person of the Son.”

That which is stated about or inherent in One [the written Word (John 17:14)] can be stated about and would be inherent in the Other [the Living Word (John 1:1, 14)].  For example, if perfection is seen in One [in Christ], then perfection must exist in the Other as well [the Scriptures].  And the reasoning behind that would emanate from the fact that the living Word is simply a manifestation, in flesh, of the written Word.)   

(Paul, prior to the events surrounding his conversion in Acts 9, was part of a redeemed nation, comprised of individuals spiritually alive and capable of understanding spiritual truth, to whom the kingdom of the heavens was being re-offered.  And individuals receiving this message were being saved, delivered, with respect to that which was being proclaimed — Christ’s kingdom and glory — not with respect to eternal salvation, as someone spiritually dead would have been saved then or today.  Those Jews receiving the message at the time of Paul’s conversion, which would include Paul, were already saved in this respect.

The same thing, as it relates to eternal salvation, could be said about the two disciples on the road to Emmaus.  They had received the message proclaimed by the Messianic King;  Paul hadn’t.  But, as matters relate to eternal salvation, there was no difference.  Paul, prior to his conversion experience in Acts 9 was just as saved in an eternal respect as these two disciples were following their reception of the message proclaimed by the Messianic King.  Or, to state matters another way, Paul was no more saved in an eternal respect following events in Acts 9 as he was before these events.

There are two aspects to the salvation message seen in Luke 24:26.  There is an aspect having to do with Christ’s past sufferings and an aspect having to do with Christ’s coming glory.  This would be seen in Christendom today as the gospel of the grace of God [reflecting upon the first part of Luke 24:26] and the gospel of the glory of Christ [reflecting upon the latter part of this verse (cf. 2 Corinthians 4:3-4; Ephesians 2:8-9)].

Relative to Israel’s coming conversion [foreshadowed by both types], both types would have to cover the whole panorama of the matter, for Israel today, unlike Israel at the time of Christ’s first coming, is spiritually dead.

Israel, yet future, will first be made spiritually alive, saved, delivered, through that which is seen in the first part of Luke 24:26 [Christ’s past sufferings]; then they will be saved, delivered, in relation to that which is seen in the latter part of this same verse [Christ’s future glory].

For additional information pertaining to Israel’s spiritual condition at the time of Christ’s first coming, refer to the author’s book, From Acts to the Epistles BOOK.)

. . . for the joy that was set before Him endured the cross, despising the shame [considering it a thing of little import in comparison to the joy set before Him], and has sat down at the right hand of the throne of God.

Chapter 9

Parables, Figurative Language

In the first year of Belshazzar king of Babylon, Daniel had a dream and visions of his head while on his bed.  Then he wrote down the dream, telling the main facts.

Daniel spoke, saying, “I saw in my vision by night, and behold, the four winds of heaven were stirring up the Great Sea.

And four great beasts came up from the sea, each different from the other.” (Daniel 7:1-3)

The same day Jesus went out of the house and sat by the sea.

And great multitudes were gathered together to Him, so that He got into a boat and sat; and the whole multitude stood on the shore.

Then He spoke many things to them in parables . . . . (Matthew 13:1-3a)

Parables and figurative language (metaphors and other types of figurative expressions) are often thought of somewhat together, for parables usually employ a number of figurative expressions.  But, whether appearing together or not, neither ever appears alone, apart from related Scripture.

Parables reflect on previous Scripture.  They are given to explain, add further light to previously revealed truth.  And the figurative expressions employed in parables or elsewhere in Scripture are always used after such a fashion that either the context renders them self-explanatory or they are explained in other portions of Scripture.

Individuals in the Western world do not normally think or express themselves in parabolic or figurative fashions nearly as much as individuals in the Eastern world.  It is quite common for those in the East to speak somewhat in parabolic senses or use figurative language extensively, but less common for individuals in the West.  In this respect, it sometimes becomes more difficult for those in the West to grasp certain things in Scripture when it comes to parables and figurative language than those in the East, who tend to automatically think along these lines.

(This is also why those in the West often have similar problems with types and antitypes in Scripture.  They find it difficult to think along these related lines as well.  But for those in the East, seeing types and antitypes [or seeing parables or figurative expressions] are seeing that which is second-nature to the way they think.  And this would go hand-in-hand with the manner in which God structured and made known His Word to man, given in a part of the world where this type of use of language was well known, a use that has been carried down into modern times in the East.

This is not to say that God simply gave His Word to a people after the manner in which they thought and used language.  Rather, it is to say that God, over centuries of time, brought into existence a people in the Middle East whose thoughts and use of language followed a manner in which He desired to communicate His Word to man.

This would be similar to how God brought about the means that He desired to use to record His Word in what we know today as the New Testament.  This part of His Word was originally recorded in Koine Greek [koine, a Greek word meaning “common” — Kione Greek, a common language among the people].  This was a language in use throughout the Roman world in the first century, possibly being the most accurately expressive language human history has ever known.

God began to bring the use of Koine Greek in the later Roman world to pass through Alexander the Great’s conquests in the Middle East in the fourth century B.C., allowing Koine Greek [the language used by these conquering armies] to progressively spread and eventually become a chief means of communication throughout that part of the world.  And, when the New Testament was penned in the first century A.D., this allowed God to have this particular means of communication at hand, ready for use by both those recording and those reading His Word.)

Aside:  The following Word Document is SAFE to open:  Types and Antitypes as of March 20, 2021.docx

Parables and the use of figurative expressions — as the use of types in Scripture — form different methods of the way God gave His revelation to man.  Parables and figurative expressions form necessary parts of this revelation and are given after particular God ordained fashions, in order to form the complete canon of Scripture, exactly as God would have it exist. They form integral parts of Scripture — parts of the whole — apart from which other portions of Scripture cannot be properly understood.

Then, putting it all together, one can, so to speak, run all the checks and balances he wants to run through “comparing spiritual things with spiritual” — whether parables, figurative language, types, etc. — and he will always end up with the same uniformity and consistency throughout.  He must, for he is dealing with a divine revelation which, in actuality, has only one Author;  and this revelation emanated from an infinite, omniscient mind wherein nonuniformity and inconsistency cannot exist.

And that will speak volumes when it comes to the interpretation of parables, figurative language, and types.  These simply form different methods that God used to communicate His Word to man; and the inexhaustible nature of that which is dealt with in the Word of God is no different in parables, figurative language, or types as it is in any other part of the Word.

Any part of the Word forms just as much a part of the Word as any other part.  Parables, figurative language, and types must be looked upon after this fashion, for the whole of Scripture forms one complete, divine revelation — given “in various ways [‘in many ways'] . . . in time past” (Hebrews 1:1) — which can only be perfect, to the minutest detail, in every respect.

PARABLES

A scattering of parables can be found in the Old Testament (e.g., Judges 9:7-15; 2 Samuel 12:1-4; Isaiah 5:1-7), but parables are seen in their fullest use in the gospel accounts of the New Testament, during the latter part of Christ’s earthly ministry.  And parables appear at this point in Christ’s ministry for a revealed reason and purpose.

Christ began to use parables during His earthly ministry only after Israel had rejected the offer of the kingdom of the heavens.  Parables were first used after the events recorded in Matthew 12, having to do with the blasphemous act of the scribes and the Pharisees against the Holy Spirit.

And that will speak volumes when it comes to the interpretation of parables, figurative language, and types.  These simply form different methods that God used to communicate His Word to man; and the inexhaustible nature of that which is dealt with in the Word of God is no different in parables, figurative language, or types as it is in any other part of the Word.

Any part of the Word forms just as much a part of the Word as any other part.  Parables, figurative language, and types must be looked upon after this fashion, for the whole of Scripture forms one complete, divine revelation — given “in various ways . . . in time past” — which can only be perfect, to the minutest detail, in every respect.

And, by/through committing an act of this nature, these religious leaders had gone too far.  They, in their rejection of the King and the kingdom, had acted after a fashion that necessitated Christ announcing that this sin would not be forgiven them (which would also include the nation at large, for they controlled the religious life of the people), “either in this age or in the age to come” (Matthew 12:31-32).

(Note that Christ was performing miraculous works by/through the power of the Spirit, though He Himself was in full possession of His Deity [cf. Matthew 16:21; Luke 22:61; John 1:48; 2:18-21; 18:5-8; Acts 20:28], being God of very God and omnipotent.  Why was Christ performing these miraculous works by/through the power of the Spirit when He Himself possessed the power to perform them?

The answer can be seen in Genesis 1:2b ff, by the Father having previously performed works in relation to the Spirit after the same fashion, at the beginning, showing the manner in which actions of the triune Godhead are brought to pass.  This forms a first-mention principle within the types; and the Son, at a later time, would not — He could not — act after a different fashion than the Father in this respect.

Thus, though Christ was fully capable of performing miraculous works within His own power, He couldn’t act after this fashion and remain within the confines of the manner in which Scripture is structured.  His actions had to be in complete keeping with that set forth and established at the beginning, in Genesis.  The unchangeable pattern had been set 4,000 years prior to that time, and the Son could only act in complete accord with this established pattern.)

Christ’s statement relative to Israel not being forgiven throughout two ages for the sin of blaspheming the Holy Spirit would encompass time covered by both the present age and the Messianic Era.  This would include time covered in the antitype of the whole of the seven days in the opening two chapters of Genesis — man’s 6,000-year day (one age, covered by the six days), and the 1,000-year Lord’s Day (a subsequent age, covered by the seventh day).

And, for all practical purposes, this was the point in Scripture where the proffered kingdom was taken from Israel, though the announcement was not made until near the end of Christ’s earthly ministry (Matthew 21:43).

According to Matthew 12:31-32; 21:33-45, Israel, throughout time covered by any part of the six and seven days, the six and seven thousand years, would be estranged from having any part in the proffered kingdom of the heavens.  This portion of the kingdom would be taken from Israel and would be “given to a nation bearing the fruits of it,” a nation that would, during the seventh day, the seventh one-thousand-year period, realize heavenly promises and blessings.

Once the kingdom had been taken from Israel, there was then a need for the extensive use of parables in Christ’s earthly ministry, something that would have been out of place prior to that time.  And an introduction and use of parables immediately following Israel’s climactic rejection of the King and the kingdom, followed by Christ’s removal of the kingdom from Israel, is exactly what occurred.  Immediately after the events of Matthew 12, Christ departed from the house, went down by the seaside, and began to speak to the multitudes in parables.

Note Matthew 13:1 in this respect:

The same day [referring to the time of the events back in Matthew 12] went Jesus out of the house, and sat by the seaside.

The symbolism, the figurative expressions — in keeping with that which had occurred and that which is stated in Matthew 21:43 — is essentially prophetic in nature and has to do with Christ departing from Israel (departing from “the house,” having to do with Israel) and going to “a nation” that was not Jewish, but mainly of Gentile origin (going down by “the sea,” foreshadowing His going to the Gentiles [cf. Acts 15:14; Romans 11:25]).  And that which had been offered to Israel — the kingdom of the heavens — after having been taken from Israel was to be offered to this other nation (cf. Matthew 21:43; 1 Peter 2:9).

The parables given by the seaside following Christ’s departure from the house are to be understood in this light, as are the subsequent parables in His ministry.  They all have to do, essentially, with some facet of the message surrounding the kingdom of the heavens; and the different facets of this message within the parables center mainly on the Church (future) rather than on Israel (past or present).

Note the preceding in the first of the parables, the parable of the Sower in Matthew 13:3-9.  This parable has to do with four types of individuals sown out in the world, with a view to their bringing forth fruit for the kingdom.  And in the interpretation (Matthew 13:18-23), this whole overall message is specifically called “the word of the kingdom” (Matthew 13:19) — having to do with “the mysteries of the kingdom of the heavens” (Matthew 13:11) — which would be associated with “the gospel of the glory of Christ” in 2 Corinthians 4:4 (cf. Acts 20:25, 32 ASV), not with “the gospel of the grace of God” in Ephesians 2:8-9 (cf. Acts 20:24, 28).

(In the parable of the Sower, for a correct understanding of that which is in view, translate the words “received seed,” or “received the seed,” in Matthew 13:19-20, 22-23 KJV as “was sown.”  That is, “This is he who was sown . . . .”  In each case, the Lord sows [places] a saved individual at some point in the world, with a view to that individual bringing forth fruit in relation to the proffered kingdom [cf. Matthew 13:3, 37-38 ASV].)

And, at this point in Christ’s earthly ministry, Israel could no longer bring forth fruit relative to the kingdom of the heavens.  Only the Church, which was about to be called into existence, could do this (a completely new entity that would be mainly of Gentile origin.)

With Christ’s departure from the house and His going down by the seaside — symbolizing His departure from Israel (the house) and His going to the Gentiles (the seaside) — the backdrop is set for this beginning parable.  This parable can only have to do with the Church in relation to the kingdom of the heavens and fruit-bearing, not with Israel in relation to either one.

Then, the reason for parables, in response to the disciples’ question, is given immediately following the parable of the Sower, prior to the interpretation of the parable (Matthew 13:10-17).  Parables were given to further explain previously revealed truths; but whether or not the hearer understood the additional truths brought out by the parables was contingent upon whether or not the person had accepted the previously revealed truths.  The latter was completely dependent on the former, which is why two classes of individuals were singled out in the Lord’s stated reason concerning why He spoke in parables at this time (those who understood, and those who didn’t understand).

(Note that the last three parables in Matthew chapter thirteen were given back inside the house, showing that Israel, regardless of circumstances, cannot be removed from the overall picture [Matthew 13:36, 44-50; cf. Romans 11:11-26]. 

But, in relation to the kingdom of the heavens, Israel could only be as the fruitless fig tree in Matthew 21:18-19.  Israel cannot now bring forth fruit in relation to this facet of the kingdom.  For additional information along the preceding lines, refer to the author’s book, Mysteries of the Kingdom BOOK, in this site.)

1)  The Interpretation of Parables

The English word “parable” is an Anglicized form of the Greek word parabole, which is a compound word comprised of para (meaning, “alongside”) and bole (meaning, “to place,” or “to cast”).  Thus, parabole simply means “to place [or ‘to cast’] alongside.” The word, when used relative to biblical teaching, refers to additional truths placed alongside of previously revealed truths in order to provide further light concerning the prior truths.

In this respect, parables in Scripture and the previous truths to which they relate are somewhat like types and antitypes.  One will help explain the other, for both relate to counterparts.  And a rejection of one will negatively reflect on one’s understanding of the other.

So, what can be said about the interpretation of parables?  The same thing that can be said about the interpretation of types can also be said about the interpretation of parables.  Types and parables must be interpreted after the same fashion as that to which they relate is to be interpreted.  And that to which they relate, generally, are not types or parables, though one type or parable could relate to another type or parable.  But, with the existence of the latter, there must also exist a non-typical or a non-parabolic section of Scripture back behind that to which all the types or parables on a particular subject would relate.

A parable is not simply “an earthly story with a heavenly meaning,” as some state; nor, as stated by others, is a parable given only to illustrate “one central truth,” from which “details” cannot be gleaned.

The first statement really says nothing when it comes to the true nature of parables, and the second statement runs completely contrary to any correct thought about parables when viewed strictly from a Scriptural standpoint.

The reason for parables, as previously stated, was given by Christ Himself when He first began to teach by/through the use of parables (Matthew 13:10-17).  Christ used parables during the latter part of His earthly ministry in order to reveal additional truths to those who had received His prior teachings, for, having received truths previously revealed they could then understand the additional related truths taught by the parables.

However, through this method of teaching, these additional truths were meaningless to those who had rejected His prior teachings.  They had no point of reference, leaving the parables to stand alone; and, resultantly, they couldn’t understand that which was being taught.

(And teachings with this type of dependency on other Scripture is not at all peculiar to the parables.  Note the central subject matter of the parables in Matthew 13 — the Word of the Kingdom, and fruit-bearing in relation to the kingdom.  Unless a person has some type of foundational understanding of this overall subject, he cannot begin at this point and expect to properly understand the subject at hand.  He has no foundation as a point of reference, upon which he can build.  After all, these parables appear at a point part way through the book of Matthew, and they are removed much farther yet from the foundational truths set forth by Moses in the beginning.

This will explain why certain biblical truths appear relatively simple for one person but seem next to impossible to grasp for another person.  Understanding things relating to the Word of the Kingdom, for one “instructed concerning the kingdom of the heavens” [Matthew 13:19, 52] may appear relatively simple and easy.  But for one not so instructed, the matter would not be that way at all.

And this is why God placed all of these foundational truths at the beginning of His revelation to man.  God expects man to begin where He began, at the beginning of His revelation.  And this is where man must begin if he is to properly understand the foundational truths as God set them forth, allowing a person to then correctly build thereon.)

The extent to which different parables deal with revealed truths could vary.  A parable could reveal numerous detailed truths, providing numerous points of additional information to help explain the previously revealed truths (Scripture reveals nothing that would limit the use of parables in this respect).  On the other hand though, the revealed, detailed truths covered in some parables could be considerably less than revealed, detailed truths covered in other parables.

They would be very much like types in this respect.  A particular type deals with truth relating to only part of a complete picture (all the types together form the complete picture), but types vary as to the amount and what part of the complete picture each portrays.

The method of the interpretation of parables, as also previously stated, is simple.  Though quite a bit of symbolism is usually involved (as is also present numerous other places in Scripture, types included), parables are to be interpreted and understood after the same fashion as the Scriptures to which they relate.  As in the interpretation of types and antitypes, parables are to be interpreted in conjunction with their counterparts in other sections of Scripture.

The parable is not to be interpreted one way and that to which it relates another way, as the type is not to be interpreted one way and the antitype another way.  In each instance, both are to be understood and interpreted in the light of one another after the same fashion as that to which they relate, and contrariwise, for they form inseparable units. 

The type and antitype, or the parable and the prior portion of Scripture to which it relates, in each case, deals with the same thing and is to be looked upon and understood after the same fashion.

Thus, to place parables in their correct perspective — beginning where Christ began, with His first parable — note that to which the previously revealed truth pertained and that to which Christ’s beginning parables pertained, that must, of necessity, be the same.

a)  Christ’s Preceding Ministry

Christ’s ministry prior to the beginning of His use of parables was taken up almost exclusively with the offer of the kingdom of the heavens to Israel.  True, He was presented during this time as the Savior, “the Lamb of God who takes away the sin of the world” (Matthew 1:21; John 1:29); but, though He was presented this way at times, His ministry, prior to the introduction of parables, centered on two things:

1. The presentation of Himself as the Messianic King.

2. The offer of the kingdom of the heavens to Israel (cf. Matthew 2:1-2; 3:1-2; 4:17, 23-25; 5:1ff; Matthew 6:33; 7:21-23; 8:1ff; Matthew 9:1ff; Matthew 10:1-8).

(Note that the salvation, deliverance, in view had to do with the Christ as King and the proffered kingdom, not with Christ as the Paschal Lamb.

In the central Old Testament type dealing with the matter [the Israelites under Moses], this would have to do with the land of their inheritance [removed from Egypt], not with the paschal lambs slain in Egypt.  And Christ’s ministry to Israel at His first coming could be carried out in a manner seen in this part of the type because redeemed individuals were being dealt with, not those without spiritual life, incapable of being able to understand spiritual truth.

Had this not been the case, the Israelites at Christ first coming would have had to initially be dealt with as God had to initially deal with the Israelites under Moses — on the basis of the death of the firstborn in Egypt [Exodus 11; 12].  But this is not what was done at all.

The Jewish people, at the time of Christ’s first coming, were dealt with in the antitype of Moses’ dealings with the Jewish people in connection with and beyond the Red Sea passage, not in connection with the antitype of Moses’ prior dealings with the Jewish people in relation to the death of the firstborn in Egypt [the death of the firstborn seen, vicariously, through the death and shed blood of the paschal lambs — exactly as it is seen today through the death and shed blood of the Paschal Lamb, the Lord Jesus Christ].

This alone would address the issue and answer the question concerning the spiritual status of the Jewish people at the time of Christ’s first coming.  They, like so many Christians in the Church today, were eternally saved but in a spiritually decadent condition, failing to know or understand their own Scriptures, and, consequently, in no position to heed these Scriptures.)

It was only after Israel’s climactic rejection of the King and the proffered kingdom in Matthew 12 that the events of Calvary began to come more and more into the forefront and occupy a central place in Christ’s earthly ministry (cf. Matthew 12:40; 16:4, 21; 17:22-23; 20:17-19; 21:33-39).

But note that the parables reflect back on Christ’s teachings during the first part of His ministry — teachings during that time when the kingdom of the heavens was offered to Israel, not during the following part of His ministry when the events of Calvary began to come more and more into the forefront.  This is the way parables not only begin in the gospel accounts (Matthew 13:1ff) but remain as well; and this can be easily seen by following Christ’s use of parables from beginning to end (cf. Matthew 21:33-43; 22:1-14; 24:40-25:30).

Thus, since the parables reflect on Christ’s ministry during that period in which the kingdom of the heavens was offered to Israel and anticipate a new nation — the Church — being called into existence, they should be understood after a dual fashion.  They should be understood:

1. With Israel and the kingdom of the heavens in view.

2. With the new nation and the kingdom of the heavens in view (a nation that is neither Jewish nor Gentile, but a new creation, one new man “in Christ,” which would be granted the privilege of bringing forth fruit in relation to the kingdom of the heavens).

b)  The Goal in View

Basic issues surrounding the salvation that we presently possess enter into the subject matter within parables only to the extent that such is necessary for the parables to show, within a correct perspective, the purpose for man’s salvation, the reason man has been saved.

That would be to say, there has to be a beginning point — salvation, the passing of the man “from death to life” (John 5:24).  And the parables sometimes drop back to this point and deal with man’s salvation in order to place the message surrounding the kingdom within its proper perspective in relation to man being redeemed.  But the parables, in keeping with all other Scripture, deal mainly with issues beyond this point, issues having to do with the saving of the soul.

To state the matter another way, though teachings within the parables center mainly around the saving of the soul (which reflects back on and draws from events during days two through six of the original type [Genesis 1:6-25]), the passing of man “from death to life” must occur first (which reflects back on and draws from events during day one of the original type [Genesis 1:2-5 {2b}]).  And events surrounding the salvation that we presently possess (events occurring first) are sometimes dealt with in the parables in order to present matters surrounding the salvation of the soul in their proper perspective (as Christ was, at times, presented as “the Lamb of God” during the first part of His ministry — during the time He offered the kingdom of the heavens to Israel — for an apparent similar reason).

And comparing the original type (Genesis 1:1-2:3) with the whole of the antitype (the whole of Scripture), everything set forth through events of the first six days always anticipated events of the seventh day.  Thus, it matters not where teachings begin in the parables (whether pertaining to man’s salvation or to issues beyond), the goal toward which everything moves is always the same. 

The goal always has to do with the seventh day, the earth’s coming Sabbath, the Messianic Era — a fundamental truth established in the original type, in the opening two chapters of Genesis, which must remain unchanged throughout Scripture.

2)  The Value of Parables

Recognizing the value of parables is simple, and it can be stated in terms equally as simple.  As previously stated, parables provide further light, that is they help explain previously revealed truth.  That’s really their sole purpose, and that’s why the Lord used them. 

Parables constitute part of the different ways in which Scripture has been structured.  They simply form additional revelation given to man, after a particular fashion, in order to help man see and understand the larger picture covered by the whole of Scripture.

a) Given During a Transitional Period

The parables in the New Testament are quite unique.  They fit within that period between the removal of the kingdom of the heavens from Israel (removed following the events in Matthew 12, though not announced until Matthew 21:43) and the calling into existence of the Church to be the recipient of that facet of the kingdom removed from Israel.  And the parables, not only fitting within this period but also having to do with the kingdom of the heavens, reflect upon that which had happened to Israel (in relation to this facet of the kingdom) and anticipate the Church being called into existence (also in relation to this facet of the kingdom).

Thus, the parables within the gospel accounts become a primary means that God uses to reveal truths surrounding the kingdom of the heavens during a transitional period as these truths pertain to both Israel and the Church.  The parables, given during that period between the removal of the kingdom from Israel and the calling into existence of the Church to be the recipient of that which was taken from Israel, could be viewed in a fourfold aspect:

1. They look back to Israel.
2. They have to do with the kingdom of the heavens.
3. They are essentially prophetic in nature.
4. They concern themselves mainly with the Church yet future.

(As previously seen, the parables are truths placed alongside of previous truths to provide additional light.  But in the sense that they fit within a transitional period and have to do mainly with the kingdom of the heavens in relation to the Church yet future, they actually relate previous truths to present and future truths.  They take previous truths surrounding Israel and the kingdom of the heavens and relate these truths to the Church, about to be called into existence.

That is, the parables take truths having to do with Israel and the kingdom in past time and present truths having to do with the Church and the kingdom in future time [future from the time when the parables were given, i.e., referring to time throughout the present dispensation and beyond].  They help explain previously revealed truths surrounding the kingdom of the heavens as these truths now relate to the Church.

And these truths center on “the word of the kingdom” [Matthew 13:8, 22-23], which has to do with fruit-bearing [Matthew 13:19], with the Messianic Era in view [Matthew 13:19-23; 24:47-51; 25:19-30]).

b)  Different Parables

Note again the very first of the parables in this respect, the parable of the Sower (Matthew 13:3-9).  This parable has to do with fruit-bearing in relation to the kingdom of the heavens (cf. Matthew 13:11, 19, 22-23).  This would be a reflection on the previous message concerning fruit-bearing as it pertained to Israel and the kingdom, and the parable would relate this past fruit-bearing to a future fruit bearing as it would pertain to the Church and the kingdom (cf. Matthew 3:8; 21:19, 34, 41, 43).

That would be to say, because of the immediately preceding events (in Mathew 12), events set forth in the parable could no longer have to do with Israel bringing forth fruit, for Israel could no longer bring forth fruit relative to the kingdom of the heavens.  Thus, events in the parable, of necessity, would have to do with the new “nation” — the Church — about to be called into existence and mentioned shortly thereafter (Matthew 16:18, cf. 1 Peter 2:9-11).

And the parable itself, consisting of one truth placed alongside of a previous truth, would simply relate things past to things future — things having to do with Israel and the kingdom (past) to things having to do with the Church and the kingdom (future). 

Or, take the parable of the marriage festival in Matthew 22:1-14 to illustrate a somewhat different facet of the matter, though still remaining within the thought of one truth being placed alongside of a previous truth.

In this parable, mention is made of the offer of the kingdom to and the rejection of the kingdom by Israel first (Matthew 22:2-7 [note also that Matthew 22:7 anticipates events of 70 A.D., about thirty-seven years later, which were future destructive events resulting from Israel’s past rejection]).  Then the remainder of the parable pertains to the Church (Matthew 22:8-14).  And one previous truth to which the parable relates can be found in Matthew 8:11-12, the only prior mention of “outer darkness.”

In Matthew 8:11-12, outer darkness, a negative aspect of the message having to do with the kingdom of the heavens, had to do with those in Israel; but in Matthew 22:8-14, outer darkness is used to pertain to those in the Church (though not yet called into existence), those to whom the kingdom was to be offered following Israel’s rejection.  This is how parables form additional truths placed alongside of previously revealed truths in order to cast additional light on the previous truths, light that invariably has to do with some aspect of how the offer of the kingdom now relates to the Church.

(The whole of the matter surrounding Israel’s rejection [as set forth in Matthew 22:2-7] can be seen in the previous chapter of the gospel of Matthew in the parable leading into the announcement concerning the kingdom being taken from Israel, in the parable of the Householder and His vineyard [Matthew 21:33-41; cf. Matthew 21:42-45].  And this parable reflects back on a large segment of Israel’s history, which reached an apex [as it pertained to unfaithfulness] through the events of Matthew 12, which led to and anticipated that which is seen throughout succeeding chapters, leading to the crucifixion [cf. Matthew 23:37-39].)

Then in the Olivet Discourse parables (Matthew 24:32-25:30) everything is projected out into the future.  These parables begin with a reference to Israel (Matthew 24:32-36), seen in the latter days (during the Tribulation) with “leaves” but no fruit.  In relation to the kingdom of the heavens, Israel will not be allowed to bear fruit; but in relation to the earthly segment of the kingdom, Israel will one day be very fruitful.  And this parable reflects back on — providing additional light for — that seen in the preceding part of the Olivet Discourse (Matthew 24:3-31).

The parables then continue with a reference to the days of Noah (Matthew 24:37-39).  The judgment of the Flood, as seen in Genesis 6; 7; 8, appears as the central subject from which foundational truths pertaining to “the coming of the Son of Man” are drawn. 

The “Flood,” in the typical structure of Genesis 5-9, foreshadows the coming Tribulation (with “Israel,” typified by Noah, passing safely through the Tribulation).  Thus, that which is seen in the parable referencing the days of Noah provides additional information relating to the preceding parable and that to which it relates — information particularly surrounding Israel during the Tribulation.

(For more information on the preceding, refer to the author’s books: Had Ye Believed Moses by Arlen Chitwood and, in this site, Seven, Ten Generations BOOK.)

Then, the remaining four parables (Matthew 24:40-25:30), having to do with the kingdom of the heavens (Matthew 25:1), have to do with those to whom the kingdom was offered following that time when it was taken from Israel.  These parables can only have to do with Christians (though the one new man “in Christ” had yet to be called into existence), for, since the kingdom of the heavens is in view, these parables cannot possibly relate to Israel.

These parables have to do with Christian activity during the present dispensation, in relation to judgment and the outcome of that judgment at a future time (referring to events surrounding the judgment seat of Christ and beyond). 

And the entirety of that which is dealt with in these parables has to do with the kingdom that follows (the kingdom of the heavens, which is not only the central subject throughout Matthew’s gospel [and the other gospel accounts] but is clearly stated to be the central subject during the course of these parables).

And, beyond the preceding, each of these parables has to do with different facets of truth dealing with the same subject.  Note for example how the last of these four parables, the parable of the talents, begins in Matthew 25:14 NASB.  Literally, from the Greek text, the verse would read:

For it [the parable of the ten virgins immediately preceding] is just as a man . . . .

That which follows in the parable of the talents is simply another facet of that which has proceeded in the parable of the ten virgins.  It is an explanation of the preceding parable, using another parable.  That is to say, the parable of the talents has been placed alongside the parable of the ten virgins to provide additional light, to help explain the parable of the ten virgins.

And that is the manner in which all four of the parables in Matthew 24:40-25:30 are structured.  The first would be placed alongside of preceding revelation to help explain that revelation.  Then each of the following three parables would be placed alongside of a preceding parable to help explain that parable.

Thus, to summarize, the parables in the gospel accounts have to do with both Israel and Christians in relation to the kingdom of the heavens.  In this respect, they are inseparably connected with the removal of the kingdom from Israel and the offer of the kingdom to “a nation bearing the fruits of it”; and they provide innumerable truths surrounding the offer of the kingdom to this new nation, drawing from the previous offer to Israel.

To overlook, ignore, misunderstand, or limit the use of parables is to fail, in varying extents, to provide oneself with a series of explanatory helps that the Lord has provided.  And doing such will always be to one’s own detriment in biblical study. 

A parable could not be separated from a type in relation to content and accuracy, for both have the same origin, and both, after some fashion, always relate to the same central subject (the direction toward which all Scripture moves, the seventh day, the earth’s coming Sabbath).

F. B. Meyer’s statement concerning types — “Types are as accurate as mathematics” — could equally apply to parables, or any other part of Scripture (metaphors, etc.).  And, as types, parables could be carried to an nth degree in interpretation and never break down or be exhausted.  Types break down and parabolic interpretation is exhausted only in the minds of finite man.

God established both, as well as everything else in His Word; and He established the whole of His Word perfectly, in the beginning.

FIGURATIVE LANGUAGE

Figurative language really need not occupy that much space in this study.  Figurative language is used extensively throughout Scripture — in types, parables, and elsewhere.  But one is never left to his own imagination insofar as interpretation is concerned.

Scripture itself always provides the interpretation, as in the interpretation of types, parables, or any other portion of Scripture.

Scripture is always completely consistent when it uses language in a figurative manner.  There is always uniformity throughout.  “Leaven,” for example, is always used the same way.  A “mountain,” the “sea,” “Egypt,” “Canaan,” etc. always represent the same things. 

And the figurative expressions never detract from the literality of the subject matter under discussion, no more so than types or parables detract from the literality of that to which they relate.  Things very real are depicted through the use of figurative expressions, things just as literal as that seen in the Scriptures to which the expressions relate.

Note the extensive use of figurative language in accounts such as Nebuchadnezzar’s dream of the “great image” in Daniel 2:31-35, Daniel’s vision of the “four great beasts” in Daniel 7:2-7, or the use of a “dragon,” “woman,” and “man child” in Revelation 12:1-5 to depict different things, the interpretation of figurative language is always revealed other places in Scripture (cf. Daniel 2:36-45; 7:16ff; Revelation 12:6ff).  The whole of a matter can often be depicted and developed to a fuller extent, in concise form, through the use of pictorial, descriptive language.  God can use numbers and metaphors to state volumes in a very succinct manner, which is exactly what He does.

Matthew 17:1-5 would present a good example of a figurative expression appearing in a type, with the whole event both reflecting back on the original type in the opening two chapters of Genesis and pointing to something very real out ahead.  It was after six days, on the seventh day, that Christ took Peter, James, and John up on “a high mountain” and was “transfigured before them.”  The “high mountain” is used in the type in a figurative sense, representing a kingdom, the coming kingdom of Christ (cf. Isaiah 2:2-4; Daniel 2:31-45). 

And the kingdom will appear, as in the type, after six days (after 6,000 years) on the seventh day (on the seventh 1,000-year period), which reflects back on and draws from the original type in Genesis 1:1-2:3.

1)  The Olivet Discourse

Matthew 24:45-51 KJV would present a good example of figurative language used in a parable, with the same figurative language used in another section in this discourse (non-parabolic) after the same fashion.  Note the use of “meat” in Matthew 24:45 KJV and also in Hebrews 5:12 KJV, Hebrews 5:14 KJV.  Both refer to the same thing, as does the use of “meat” after this fashion in any other portion of Scripture.  “Meat,” used after this fashion, is always a reference to biblical teachings, referring particularly to things surrounding Christ’s return and the establishment of His kingdom (cf. Matthew 24:46-47 KJV; Hebrews 5:10-14 KJV).

Then, note the same thing is seen in Matthew 25:31-46 KJV:

A judgment of the unsaved, with eternal verities in view, could not possibly be the subject at hand in this passage of Scripture (cf. Matthew 25:41, 46).  Both the text and the context have to do with realizing or not realizing an inheritance in the kingdom, which would limit this judgment to the saved alone, having nothing to do with eternal verities.

Note Romans 8:17:  “And if children, then heirs . . . .”

“Sheep” and “goats” (Matthew 25:32-33), can only be understood contextually as a metaphorical way of describing the two classes of saved individuals, similar to the parable of the wheat and the tares in Matthew 13:24-30.  The unsaved and eternal verities simply cannot be in view in either passage.  Rather, in both passages, only the saved, with a view to an inheritance or non-inheritance in the kingdom, can be in view.  Compare that which the King states to those on His right hand (Matthew 25:34-40 KJV) as opposed to that which He states to those on His left hand (Matthew 25:41-46 KJV).

(The words “everlasting” and “eternal” in Matthew 25:41, 46 are translations of the Greek word aionios and would, in the light of Matthew 25:34, have to be understood as “age-lasting,” not “eternal” as it has been translated in most versions of Scripture.

Neither the Hebrew of the Old Testament nor the Greek of the New Testament contains a word for “eternal.”  Olam is the word translated “eternal,” “everlasting,” or “perpetual” in English translations of the Old Testament, and aion [a noun] or aionios [the adjective form of aion] are the words translated “eternal” or “everlasting” in the New Testament [also there is aidios, an older form of aionios, used two times and meaning exactly the same as aionios (Romans 1:20 and Jude 1:6)].

Olam, aion, and aionios all have to do with “a long period of time,” which, if the context permits, can refer to “eternity” [e.g., the aionios God in Romans 16:26].  But the words standing alone, apart from a context, cannot be understood as “eternal.”  Context is the all-important factor to ascertain the length of time in view when these words are used.

Aion and aionios are usually thought of and used numerous times in the New Testament in the sense of “an age.”  And a usage of this nature is even brought over into English.  For example, the English word “aeon [or ‘eon’]” is derived from the Greek word aion.

The only way in which the Greek text can express “eternal” apart from textual considerations is through a use of aion in the plural [e.g., Luke 1:33; Hebrews 13:8, referring to “the ages,” i.e., ages without end, which would comprise eternity] or a double use of aion,  in the plural and articular both times [e.g., Revelation 1:6; 4:9-10, referring to “the ages of the ages,” again, ages without end].

And the use of aionios in Matthew 25:41, 46 [the adjective form of the noun, aion, meaning exactly the same], referring to an inverse of that seen in Matthew 25:34 [failing to realize an inheritance in the kingdom] can only be understood as “age-lasting.” It can only be understood in connection with the outcome of a judgment of unfaithful saved Gentiles coming out of the Tribulation.

For additional information on the preceding, refer to Ages and Dispensations in this book.)

The extensive use of “metaphors” in sections of Scripture such as Matthew 13; 24; 25 must be recognized.  Note, for example, “meat” in both Matthew 24:45 KJV (previously discussed) and Matthew 25:35 KJV, Matthew 25:42 KJV, are all part of the same discourse.

The use of “meat” is clearly metaphorical in Matthew 24 KJV [referring to that which is spiritual, the Word of God], when dealing with the judgment of a servant; and the servant rendering an account at the time of his Lord’s return is with a view to regality (realizing or not realizing a position with Christ in the kingdom [cf. Luke 12:42-48 KJV]).  Why should the matter be viewed after any different fashion in Matthew 25 KJV when also dealing with a judgment of individuals at the time of the Lord’s return, with a view to inheritance in the kingdom (exactly the same as the regality previously seen in Matthew 24 KJV, though stated in a different manner)?

Understanding the preceding after this fashion (which, in reality, is the only contextually correct way to view this section of Scripture) will, again, show that only saved individuals can possibly be in view throughout Matthew 25:31-46 KJV.  Both those depicted by the “sheep” and the “goats” are seen as being in a position to dispense “meat,” “drink.”  Unsaved man cannot occupy a position of this nature.
 
There is no such thing in Scripture as a judgment of unsaved Gentiles at the end of Man’s Day, prior to the millennium.  Rather, the millennium itself will form their judgment in this respect, for the millennium will simply be 1,000 years of a righteous judgment, when Christ and His co-heirs will rule the nations with a rod of iron.

2)  The Book of Revelation

The book of Revelation, throughout, uses numbers and metaphors perhaps more extensively than any other section of Scripture of comparable length.  And much of the misinterpretation and mishandling of this book is due, in no small part, to man mishandling the numerical and metaphorical aspect of the book.

The book of Revelation is about God bringing His Word to a close by/through opening up and completely removing any remaining veil surrounding His Son.  And note how this is done in this book.  It is done through an extensive use of particularly numbers and metaphors.

There are “seven churches,” with an “angel” over each church; and this (the number seven) shows a completion concerning God’s angelic ministry in the churches during the dispensation, with the seven churches showing the complete Church, all Christians (Revelation 1; 2; 3).

There are “seven seals,” “seven trumpets,” and “seven vials” of wrath, showing divine perfection (the number three) within God’s complete judgment (the number seven) upon Israel and the Gentile nations (Revelation 6-11; 15; 16).

There are four horsemen, which cover the complete panorama of the matter (four, the number of the earth [Revelation 6]).  There are mountains, islands, a Beast, a harlot woman, Babylon, the sun, the moon, the stars — just to name a few — all used in metaphorical senses (Revelation 1; 6; 12; 13; 16; 17; 18).  And God’s use of language in this respect must not only be recognized at this point in Scripture but elsewhere as well (note particularly the book of Daniel in this same respect.

If a person does recognize God’s use of language in this respect, he can interpret correctly, following the manner in which God has structured and given His Word to man; if a person does not do so, he will invariably find himself lost in a sea of misinterpretation.

Whether types, parables, figurative language, or any other method that God has used in His revelation to man, a person is never left in the dark or to his own imagination in interpreting and understanding the passages.  God has provided other Scripture to cast light upon, help explain, that which He has revealed through different methods at different times, through different individuals.

The whole of biblical study is, in one respect, really that simply.  Simply pay attention to how God has structured and given His Word, along with that which the Word states.

(For additional information on the book of Revelation in the preceding respect, refer to the author’s book, The Time of the End BOOK [a commentary on the book of Revelation in this site].)

Chapter 10

Studying, Proclaiming the Word

Preach the Word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching. (2 Timothy 4:2)

The Scriptures given to man through man reveal the mind of God.  And God’s thoughts and ways are invariably quite different than man’s thoughts and ways.  God thinks and does things from an infinite perspective, on an entirely different plane from that of finite, fallen man.

The difference between the infinite and the finite in this respect, in Scripture, is compared to the difference between the heavens and the earth.  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. (Isaiah 55:8-9)

The earth, the home of finite, fallen man, rests under a curse (Genesis 3:17-19).  But the heavens — the heavens beyond our solar system (and galaxy), the heavens in which God dwells — are far removed from the realm covered by the curse.  And God uses a contrast between the two in order to show the wide, unbridgeable gulf which separates His thoughts and ways from man’s thoughts and ways.

(In the preceding respect, note that the future destruction of the heavens [along with the earth, followed by the creation of a new heavens and a new earth (2 Peter 3:7-13)], must be thought of only in connection with the one solar system in which man lives — the sun with its nine revolving planets.

In Genesis 1:2, the sin of Satan evidently resulted in the sun being darkened, producing darkness throughout the solar system [Genesis 1:2-5, 14-19].  Thus, in a larger sense, Satan’s act apparently affected not only the earth but the entire solar system as well.  And God’s restoration of the material creation in Genesis 1:2b ff involved at least a restoration of the sun and the earth within this solar system.  The remaining part of the solar system [the other planets] is not dealt with in this respect in Scripture, one way or the other.

Scripture deals with the earth, its moon, and the sun, not the other planets in the solar system [though, as previously stated, they would have been affected by the darkening and subsequent restoration of the sun in Genesis 1:2-5, 14-19].

[Note that “light” was brought into existence on day one (Genesis 1:3-5) prior to the restoration of the sun on day four (Genesis 1:14-19).  Thus, light of this nature, illuminating the earth, can exist apart from the sun; and, the matter is apparently as scientists often view light in connection with the sun today — as enveloping the sun, not as an intrinsic part of the sun].

Satan [with his angels] presently resides in the heavens within this solar system; and these would be the heavens in relation to the earth rather than the other planets — heavens from which Satan will one day be cast [Revelation 12:4], heavens that will have to be cleansed before Christ and His co-heirs can reign from this realm [Job 15:15], heavens that will one day be destroyed with the earth [2 Peter 3:7-12], and heavens that will then be created anew with the earth [2 Peter 3:13; Revelation 21:1].

In the light of man’s ever-advancing science pertaining to the heavens [our solar system, our galaxy, and other galaxies which lie beyond] and man thinking about the possibility of his being able to travel out into parts of this realm [far beyond where he has already gone], an interesting thought, a paradox, though tragic in the light of existing conditions in Christendom today, exists about the whole of the matter.

Unsaved man on the earth has no calling to go out into the heavens; but, nonetheless, he expresses a desire to go anyway.  Saved man on the earth, on the other hand, has a calling to one day go out into the heavens — the heavens associated with this earth during the Messianic Era, and the heavens associated with the universe at large during the ages beyond.  But he, unlike unsaved man, expresses no desire to go.

The latter though results largely from his lack of knowledge surrounding the subject.  Even though this is the primary purpose for his salvation — to occupy a regal position in relation to this earth during the coming age and exercise regality out in the universe during the ages that follow — in the main, he knows little to nothing about it.  And the reason that this is the case can be seen on every hand.

The purpose for man’s salvation [which has to do with the purpose for his creation and fall], with rare exception, is not being taught in the churches of the land today — liberal and fundamental alike.  And, as a result, though unsaved man manifests an interest in that which God has no interest in [going out into, exploring, and colonizing the heavens], saved man knows little to nothing about that which God is very interested in [saved man going out into and occupying regal positions in the heavens].)

Because of the vast difference that separates the thoughts and ways of the infinite God in the heavens far beyond our solar system from those of finite, fallen man on the earth, man’s thoughts and ways have been left completely out of the equation when it comes to making God’s will and purpose known.  Man’s commission in this respect is very simple.

Man has been commanded, “Preach the Word . . . .” (2 Timothy 4:2).  He has been commanded to proclaim that which God has stated about the matter, not that which he thinks or might like to state about the matter.  He has been commanded to proclaim that which has forever been “settled in heaven” and given to man, which has emanated from an infinite, omniscient mind.  He has been commanded to proclaim that which is immeasurably “higher” than anything man could possibly come up with in an eternity of time, separated to the extent of God’s separation of the heavens from the earth (Psalm 12:6; 119:89; 138:2).

Thus, this restricts the content of preaching solely to that which God has revealed in His Word.  Man is simply to proclaim that which God has given to man through man.

And what man may think about the matter — either about that which God has revealed, or about proclaiming that which God has revealed — is of no moment whatsoever.  We are dealing with the Creator on the one hand and the creature on the other, with the infinite and with the finite, with the One who can’t fall and with the one who has fallen.

The Word has been given, and the instructions concerning this Word are very clear.  It is this Word and this Word alone which is to be proclaimed.

PREACH THE WORD

The word translated “preach” in 2 Timothy 4:2 is kerusso in the Greek text.  Kerusso simply means “to proclaim,” whether to one person or to a multitude; and the proclamation of the Word (stating that which the Word has to say) can be done by any Christian at any time.

Kerusso does not itself carry the thought of what type of message is to be proclaimed.  That, rather, is derived from the contextual usage of the word.  Kerusso, for example, is the word used for the proclamation of the gospel of the kingdom by John the Baptist, Jesus, the Twelve, and the Seventy (Matthew 3:1; 4:17; 10:7; Luke 10:1ff); it is the word used for the proclamation of “the gospel of the grace of God” (Acts 20:24; cf. Acts 20:25); it is the word used for Paul’s proclamation of that aspect of the gospel associated with “the mystery” that had been revealed to him (1 Corinthians 9:27; Galatians 2:2);  and it is the word used relating Christ’s proclamation (or announcement) to “the spirits in prison” following His resurrection (1 Peter 3:18-19).

In 2 Timothy 4:2 kerusso is used referring to the whole of the written Word, though in a context where things surrounding the Word of the Kingdom are being more specifically singled out and dealt with.

Man, in this respect, is responsible for proclaiming the whole of Scripture, “all the counsel of God” (Acts 20:27), which contextually, in Acts 20, is seen in two realms:

1) The gospel of the grace of God (Acts 20:24)

2) The kingdom of God (Acts 20:25)

Man has been saved (dealt with concerning that which is seen in “the gospel of the grace of God”) for a purpose (to be dealt with concerning that which is seen in a message pertaining to “the kingdom of God,” referred to in other texts as “the word of the kingdom” [Matthew 13:19-21] or “the gospel of the glory of Christ” [2 Corinthians 4:4 NASB]).

And this is shown at the very outset of Scripture.  A skeletal framework for the whole of Scripture is given at the beginning (Genesis 1:1-2:3 [see Beginning and Continuing and Building on the Foundation in this book]), and all subsequent Scripture must, after some fashion, rest on this skeletal framework.

This skeletal framework takes a person from a Creation, through a Ruin of that creation, through a Restoration of the ruined creation, and then through a Rest that follows the restoration. It takes one from “the gospel of the grace of God” (a ruined creation necessitating restoration [salvation, redemption], foreshadowed by God’s work on day one of the restoration) to “the kingdom of God” (to that which is foreshadowed by God’s work throughout the remaining five days, with a following day of rest, foreshadowed by God resting on the seventh day).

Note an illustration of proclaiming “all the counsel of God” from Hebrews 11, in keeping with both the skeletal framework in Genesis and the structure and manner in which God has revealed His Word to man.

In Hebrews 11:4-10 four individuals who acted “by faith” are named in the order in which they appear in the first eleven chapters of Genesis.  These four alone appear in the opening part of Hebrews chapter eleven (save for the mention of Isaac and Jacob [attention is called to both in Hebrews 11:9, but they are not dealt with until later in the chapter, in Hebrews 11:17-21]).  And, though attention could have been called to numerous other individuals who acted “by faith” throughout this 2,000-year period (twenty generations — from Adam to Abraham that cover the first 2,000 years of human history), these four alone are singled out and dealt with in these opening verses.

Why these four alone?  The answer is simple.  Through these four individuals, God could not only set forth great spiritual truths surrounding “faith” but He could also present a dispensational framework of events that would not only be in keeping with that which is set forth concerning “all the counsel of God” in Acts 20:24-27 but would also be in keeping with that which is taught by viewing the whole scope of events in Genesis 1:1-2:3.

Both the good news surrounding the grace of God (cf. Genesis 1:1-5) and the continuing good news surrounding the coming glory of Christ (cf. Genesis 1:6-2:3) are shown in type by/through Abel’s experiences; and different continuing facets of “the kingdom of God” are then shown typically by Enoch’s, Noah’s, and Abraham’s experiences.

As previously noted, there are two aspects to the account of Abel’s offering seen in Genesis 4.  And both aspects are dealt with in the book of Hebrews — the first in Hebrews 11, and the second in Hebrews 12.

In Hebrews 11 — as in subsequent teachings surrounding Enoch, Noah, and Abraham — that which is revealed concerning Abel’s offering would have to do with teachings surrounding a different facet of “the kingdom of God” than is seen in Hebrews 12.

Abel brought an offering to the Lord.  Abel brought lambs from his flock; and these lambs had been slain (Genesis 4:4), allowing death and shed blood to be introduced into the type.  But at this point in the type, death and shed blood are not really central features in the primary interpretation of the type (though death and shed blood would be central features in the other part of the type [from Hebrews 12], or they could be seen in secondary applications in Hebrews 11 as well).

Rather, the primary interpretation of this part of the type revolves around obedience to God’s command and concerns Cain and Abel bringing that which evidently were offerings of the first-fruits.  In this respect, Abel would have been required to bring an offering from his flock, and Cain would have been required to bring an offering from the field.

(For additional information on Cain’s and Abel’s offerings and that which followed, refer to the author’s book, Bible One - Arlen Chitwood's Had Ye Believed Moses, Ch. 10.)

And the preceding would really be primary to understanding the place which that which is stated about Abel fits into the overall type.  The primary understanding of the beginning point, in this respect, in this overall type, would move beyond the point of salvation by grace and have to do with obedience or disobedience among the saved.

Then, the other aspect of Abel’s offering is that which is associated directly with death and shed blood rather than with an offering of the first-fruits.  This part of the type though doesn’t have to do directly with the lambs that Abel slew and presented to the Lord, though it is introduced by the death and shed blood of these lambs.  Rather, this subsequent part of the type has to do with Cain slaying Abel.  This part of the type has to do with Abel himself, as it were, being the offering (cf. Genesis 4:8-10; Hebrews 12:24).

Death and shed blood are seen in both parts of the type, but only in the latter part are they (death and shed blood) associated with the primary interpretation of the whole of Genesis 4 in the light of that which is stated in both Hebrews 11:4 and Hebrews 12:24.  Only in the latter part of the type are Christ’s death and shed blood seen apart from secondary applications (that which is introduced by the death and shed blood of lambs in Hebrews 11:4, and then seen by/through the death of Abel himself in Hebrews 12:24).

Thus, the latter part of the type has to do with the same beginning point which is seen throughout Scripture — a type that foreshadows Christ’s death and has to do with teachings, in this respect, surrounding the simple gospel of the grace of God.  It has to do with teachings surrounding man passing “from death to life” so that teachings in the remainder of the overall type can then be seen.

In Hebrews 11, following that which is stated about Abel, Enoch is seen being removed from the earth alive before the Flood (Genesis 5:21-24), Noah is seen being protected on the earth in an ark, passing safely through the Flood (Genesis 6; 7; 8), and a new beginning is then seen in the actions of both Noah and Abraham following the Flood (Genesis 9:1ff; 12:1ff).

That’s the complete type.  And this overall type points to an overall antitype in which,

1) God's acceptability of man, as seen particularly in Hebrews 10; 11, is always “by faith.”  “Without faith” it is impossible to please God (Hebrews 11:6a).  This would hold true for both the saved and the unsaved.

Man is saved “by grace . . . through faith [by believing on the Son]” (Ephesians 2:8).  Death and shed blood must enter into the picture, allowing acceptability “by faith” to be possible (introduced through Abel’s offering of lambs, but seen more specifically through Abel himself being slain, which foreshadowed Christ being slain 4,000 years later).

Then, saved man is to live “by faith” (Hebrews 10:38).  The matter must be exactly as set forth in Romans 1:17 (cf. Habakkuk 2:4; Galatians 3:11) — “ . . . from faith to faith: as it is written, ‘The just shall live by faith’” (in the antitype of that which is set forth in Hebrews 11, beginning with that which is seen through Abel acting “by faith”).

2) The redeemed one new man “in Christ” is to be removed from the earth before the coming Tribulation (seen in Enoch being removed before the Flood).

3) Israel is to go through the Tribulation (seen in Noah going through the Flood).

4) There is to be a new beginning following the Tribulation, the Messianic Era (seen in the new beginning, first through Noah and then through Abraham, who “looked for a city which hath foundations, whose builder and maker is God”).

The whole of the Word — “every word that proceeds out of the mouth of God” [Matthew 4:4] — is to be proclaimed by man.  And this Word is to be proclaimed after the structure and manner in which it was written.  The Word has a dispensational structure, and much of it is highly typical in nature (and the latter, by/through Scriptures own internal evidence and testimony, extends to the whole of biblical history [see Types and Antitypes in this book]).

Thus, proclaiming the Word has to do with correct divisions, drawing from the types and antitypes, drawing from the parables, etc.  In this respect, one must know the Word, for the more one knows about the Word, the better equipped he will be to properly handle and proclaim the Word.

But above all, the Word must be proclaimed after the manner in which it was given, regardless of what man in his finite wisdom may think about the matter.  He is to proclaim the Word exactly as the infinite God gave it, which will require long hours of study on his part, comparing Scripture with Scripture.

He, in the words of Scripture itself, is to simply “Preach the Word . . . .”  He is to speak, “not in the words which man’s wisdom teaches, but which the Holy Spirit teaches;  comparing spiritual things with spiritual” (1 Corinthians 2:13).

The matter could not be stated plainer, though, more often than not, the instructions go unheeded by those called to proclaim the Word.

THE GOSPEL OF THE GRACE OF GOD

The message surrounding the gospel of the grace of God is given in very simple terms in Scripture.  In fact, it is so simple that man often misses it.  And any person who misses the one true message given by the infinite God and draws from his own finite wisdom and knowledge invariably — he can’t help but do so — ends up with a corrupted salvation message to proclaim.

The overall key thought in the salvation message is the fact that “Christ died for our sins according to the scriptures” (1 Corinthians 15:3).  Note death and shed blood introduced not only in revelation surrounding Abel in Genesis 4 but also previously in God’s provision for man following the entrance of sin in Genesis 3:21 as well.

Then, the one key word in the salvation message is “believe” (Acts 16:31).  John 3:16 is often referred to as “the gospel in a nutshell” by individuals seeking to draw attention to the overall salvation message stated in its simplest form in Scripture.

“God,” because of His love for fallen man — created in His image, after His likeness — for a revealed purpose (Genesis 1:26-28),

. . . gave his only begotten Son [1 Corinthians 15:3], that whosoever believes in Him [Acts 16:31] should not perish, but have everlasting life. (John 3:16b)

Everything, in its entirety, to procure man’s salvation was done by Another.  It had to be done by Another, for the one being redeemed was “dead in trespasses and sins” (Ephesians 2:1), totally incapable of acting on his own behalf.  Christ is the One who died, Christ is the One who performed the work to procure man’s salvation, and God is satisfied with His Son’s finished work.

When Christ cried out from the Cross in “a loud voice” near the ninth hour, “It is finished” (Luke 23:46; John 19:30), He used one word in the Greek text, Tetelestai, which could be better translated, “It has been finished.”  Tetelestai is a perfect tense usage of teleo, which means “to bring to an end,” “to complete.”  Christ’s work, as shown by the perfect usage of teleo, was completed during His actions up to that point in time, with the result of His work existing at that time in a finished state.

All of the work surrounding man’s redemption that Christ had come to perform had, at that point in time, been completed.  This is the announcement that Christ made, in “a loud voice,” and, consequently, there was then no longer any need for Him to continue His sufferings on the Cross.  Thus, immediately after He had cried out, “It has been finished,” He “gave up the spirit [lit., ‘He breathed out’ (He expired)]” (Luke 23:46).

The work of Christ at Calvary, from the point He cried out, “It has been finished,” has existed in exactly the same state in which He proclaimed it to exist at that time.  It has existed as a work completed in past time, which extends into present time in a finished state, which will extend into all the ages comprising eternity ahead in this same finished state.  Nothing can ever be added, and nothing can ever be taken away.  That is to say, nothing can ever change relative to Christ’s finished work at Calvary.

That’s the way God’s procurement of man’s salvation had to occur, that’s the only way it can presently exist, and that’s the only way it can exist throughout the Messianic Era and the subsequent ages of eternity.  Because of Christ’s finished work, salvation is extended to man “without money and without price” (Isaiah 55:1); and apart from Christ’s finished work, there is no salvation.

He who believes in Him is not condemned; but he who does not believe is condemned already [lit., ‘has already been condemned’ (a perfect tense)], because he has not believed in the name of the only begotten Son of God. (John 3:18)

Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved. (Acts 4:12)

(The perfect tense used in the Greek text of John 3:18 points to the fact that the unbeliever “has already been condemned,” with the reason given — “because he has not believed in the name of the only begotten Son of God.”  And present circumstances surrounding the unbeliever in this respect will remain unchanged, apart from a conversion wherein belief is exercised.)

It is utterly impossible — and foolish to even consider — that finite man, “dead in trespasses and sins,” could add one thing to or take one thing from the finished work of the infinite God through His Son.  All man can possibly do is simply receive, by believing on the Son, that which has already been done on his behalf.

1)  THE TYPE AND ANTITYPE

The truth concerning man’s salvation as being entirely by/through divine intervention is shown in the opening five verses of Genesis, in the original type, in the very first type in Scripture.  This truth is set forth at the very beginning, engraved, as it were, in stone; and it can never change.

In these verses there is a Creation, a Ruin of the creation, and the beginning of the Restoration of the ruined creation.  And to effect this beginning part of the restoration, the Spirit of God moved, God spoke, and light came into existence (Genesis 1:1-5).

In relation to man in a type-antitype framework, this is the point where the Word of God divides between man’s soul and man’s spirit (Hebrews 4:12; cf. Genesis 1:4), allowing light to exist where only darkness had previously existed (2 Corinthians 4:6; Colossians 1:13). 

Man’s spirit is saved.  He now possesses spiritual life; and his spirit, at this point, is separated from his unsaved soul — involving action of the triune Godhead, a bringing forth from above, the Spirit breathing life into the one having no life, which results in man passing “from death to life.”

Then, the other five days in the Genesis restoration account have to do with redeemed man’s soul, which is presently in the process of being saved.  And to bring about man’s complete restoration — “spirit and soul and body” (1 Thessalonians 5:23) — there has to be a continued action of the triune Godhead, a continued bringing forth from above through a continued breathing in of life (ref. Building on the Foundation in this book).

But remaining within the subject matter at hand, having to do with the salvation that we presently possess and the simplicity of the salvation message, everything in the Genesis account was accomplished entirely by/through divine intervention.  The earth, covered with water and shrouded in darkness, was totally incapable of ever existing in any other state apart from divine intervention.  And that’s the way it is with man “dead in trespasses and sins” today, totally incapable of ever existing in any other state apart from divine intervention.

Divine intervention had to occur in relation to the ruined creation in Genesis, and divine intervention has to occur in relation to the ruined creation today.  Genesis 1:1-5 forms the original, unchangeable type, and all subsequent types have to follow and be in complete accord with that which was established at the beginning (e.g., Genesis 3:21; 4:2-5, 8-10; 22:1-14; Exodus 12:1-29; 17:6; Numbers 21:5-9).  And there can be no possible change of any kind in the antitype (Matthew 12:40; John 3:14), for the antitype must follow the type in exact detail.  That which is true in this respect in one must be true in the other.

In order to see the salvation message (or any other biblical message) — in its pristine simplicity and completeness — one must begin where God began and view the matter exactly as God set it forth in His Word.  One must begin in Genesis and successive books, with the types, and move from there to the antitype, comparing Scripture with Scripture.

The main reason confusion exists in matters surrounding salvation (or any other biblical doctrine) is man’s failure to begin where God began and study Scripture after the fashion in which it was revealed and recorded.  God has given His Word to man after a fashion that is highly typical for an evident reason. 

The various types surrounding man’s salvation, along with the antitype, must be studied together in order to see and understand exactly what God would have man see and understand in relation to salvation as it has been set forth in His unchangeable Word.

And putting it all together, a person will always come up with the same simple teaching.  Viewing the antitype in the light of all the various types on the subject — viewing the antitype in the light of the complete Old Testament word picture — will always reveal exactly the same thing Jonah stated immediately prior to his deliverance from the place of death, “Salvation is of the Lord” (Jonah 2:9).

2)  THE QUESTION, THE ANSWER

Christ has completed the work that God required, and God is satisfied with His Son’s finished work.  This is the reason Paul and Silas could respond to the Philippian jailer’s question, “Sirs, what must I do to be saved,” with the simple answer, “Believe on the Lord Jesus Christ and you will be saved” (Acts 16:30-31).

This jailer at Philippi could do nothing.  It had all been done on his behalf.  All of the work that God required (involving death and shed blood) had already been done by Another.  It had already been finished, existing at that time as a divinely completed work.  He could do no more than receive that which had already been done on his behalf.  He could do no more than “Believe on the Lord Jesus Christ.”

Then, to view Acts 16:30-31 after another fashion, note that this is the only place in Scripture where the question, “What must I do to be saved,” is asked and answered in so many words.  The salvation message can be found throughout Scripture, beginning in the opening verses of Genesis; but Acts 16:30-31 is the only place in all of Scripture where the simple, direct question and the simple, direct answer regarding salvation have been placed together in so many words.

If one desires to remain within a completely biblical framework when answering the question, “What must I do to be saved,” he will have to respond with Acts 16:31, “Believe on the Lord Jesus Christ and you will be saved.”  Remaining within a completely biblical framework — i.e., proclaiming the Word… — there is no getting around responding after this fashion, for, again, this is the only place in Scripture where the question and answer appear together in so many words.

Then one can go to all the various types, the antitype, or other places in Scripture dealing with the salvation message and find exactly the same thing.  He must, for this is the way that the subject not only begins but remains throughout Scripture.  There is no variance in the message from Genesis chapter one through Revelation chapter twenty-two.

(Some see Acts 2:37-38 as two verses asking and answering the same question seen in Acts 16:30-31, but this is not the case at all.  Contextually, the issue surrounding the unsaved and eternal salvation is not even in view in Acts 2.

The context of Acts 2:37-38 has to do with the beginning of the re-offer of the kingdom to Israel.  The question asked in verse thirty-seven, contextually, had to do with that which the nation of Israel must do in order to rectify that which the Jewish people had done [which had climaxed in the rejection and crucifixion of their Messiah], effecting their Messiah’s return and the restoration of the kingdom to Israel.

And Peter told them exactly what they must do:  “Repent and be baptized, every one of you . . . .”  The entire nation would have to repent [change their minds], followed by baptism, which was the same message that had been proclaimed to Israel by John, Jesus, the Twelve, and the Seventy preceding the events culminating in Calvary.

Using these verses relative to eternal salvation is completely out of line with both the text and the context.  And using these verses in this manner not only results in numerous false teachings and concepts about salvation by grace [placing both repentance and baptism in a completely wrong perspective relative to eternal salvation] but such a usage also does away with the correct understanding and interpretation of these verses.

Refer to the author’s book, in this site, Salvation by Grace through Faith BOOK, Ch. 1, where the preceding is discussed at length in connection with Joel’s prophecy.)

THE KINGDOM OF GOD

Moving beyond “the gospel of the grace of God,” as previously stated, Scripture teaches that man has been saved for a purpose, which has to do with “the kingdom of God.”  But what is meant when referring to “the kingdom of God” in this respect?

The expression is used in different ways in Scripture.  A message surrounding “the kingdom of God” could be looked upon as quite broad in its scope, for,

The LORD has established His throne in heaven, and His kingdom rules over all. (Psalms 103:19)

God rules “over all” from “His throne in the heavens,” which, in its larger scope, includes everything in the entire universe.  Thus, in this respect, the expression, “the kingdom of God,” could be understood in an all-inclusive sense.

However, references to the kingdom of God are used in this broad sense very sparingly in Scripture.  The Bible is a book that deals, not with the universe at large, but with one province in the universe, this earth.  And when “the kingdom of God” is mentioned in Scripture, the primary reference invariably has to do with the kingdom as it pertains to the earth.

Even Psalm 103:19 should be looked upon as pertaining first of all to this earth, though the verse in its larger scope would, of necessity, pertain to the entire universe.  That would be to say, Psalm 103:19, in a primary sense, in keeping with how Scripture is structured (pertaining to this earth, not the universe), would refer to God’s rule in relation to the earth; but in a secondary sense, also in keeping with how Scripture is structured (at times dealing with the kingdom outside the scope of the earth in order that man on the earth can properly understand things relating to this one part of the kingdom), Psalm 103:19 would be looked upon as pertaining, as well, to the universe at large.  In this respect, the verse could be viewed after a dual fashion.

1)  THE KINGDOM AND THE EARTH

Insofar as the kingdom of God in relation to the earth is concerned, Daniel states that God rules and exercises complete sovereign control within the kingdom of man, though Satan (the disqualified provincial ruler) still holds his God-appointed position and governs as a rebel prince (Daniel 4:17ff).  And Psalm 103:19, in its narrower interpretive sense, referring to the earth alone, would cover the complete scope of God’s sovereign control over this one province in His kingdom.

In the New Testament though, the expression, “the kingdom of God,” is used almost exclusively in a sense referring to only a part of God’s complete government of the earth (the rule from the heavens over the earth).  Almost every time that the expression appears in the New Testament it appears as synonymous with “the kingdom of the heavens” (a segment [the heavenly segment] of the complete provincial kingdom).

And the reason for this is quite easy to see and understand.  This is the way in which the New Testament begins, and this is the subject matter dealt with throughout the New Testament.  In this respect, the expression, “the kingdom of God,” is limited in scope to that which is covered by the subject at hand — “the kingdom of the heavens,” the rule of the heavens over the earth.

After describing events surrounding the birth of Christ in Matthew 1; 2, the New Testament opens with the offer of the kingdom of the heavens to Israel (Matthew 3:1-2; 4:17; 10:1-8).  It then progresses to that point where Israel spurns the proffered kingdom (Matthew 12:14-32; 21:33-41), with the kingdom subsequently being taken from Israel (Matthew 21:42-43).  Progression is then made to the calling into existence of a separate and distinct nation to be the recipient of that which Israel had rejected (Matthew 16:18; 21:43; 1 Peter 2:9).  And most of the remainder of the New Testament involves this new nation — the Church — and the proffered kingdom of the heavens.

When John the Baptist, Jesus, the Twelve, and the Seventy carried the message concerning the kingdom to Israel, that which they offered to the nation was “the kingdom of the heavens,” or, as also expressed at times, “the kingdom of God” (cf. Matthew 4:17; 21:43; Mark 1:14-15).

“The kingdom of the heavens” is that which was taken from Israel (referred to as “the kingdom of God” when the announcement was made in Matthew 21:43) — exactly the same kingdom that was offered — and this kingdom (the kingdom of the heavens, the rule of the heavens over the earth) is what is presently being offered to the new creation “in Christ” (i.e., offered to Christians, comprising the Church).

(To summarize, “the kingdom of the heavens” and “the kingdom of God” are not necessarily synonymous expressions in Scripture, though usually used in a synonymous sense throughout the New Testament.  “The kingdom of the heavens” refers specifically to the heavenly segment of the kingdom [the rule of the heavens over the earth], and “the kingdom of God” could refer to a larger scope of the kingdom, both heavenly and earthly.

However, the expression, “the kingdom of God,” is usually used in a more restricted sense in the New Testament, referring to that part of the kingdom that was offered to Israel, was taken from Israel, and is presently being offered to the Church [cf. Matthew 19:23-24; 21:43; Mark 1:15; 1 Corinthians 6:9-10; Galatians 5:21].

That would be to say, the expression, “the kingdom of the heavens,” identifies which segment of the kingdom is in view; and the expression, “the kingdom of God,” is usually used in a sense that is limited to this same segment of the kingdom, remaining within the scope of the subject matter at hand.)

God deals with the Church today in relation to “the kingdom of the heavens,” i.e., in relation to the heavenly segment of the kingdom.  He dealt with the lineal descendants of Abraham through Isaac and Jacob in relation to this segment of the kingdom (along with the earthly) at a time in the past, lasting 2,000 years and climaxed by a direct offer of the kingdom of the heavens at Christ’s first coming.

Today though we’re living in a separate dispensation (following that time when the kingdom of the heavens was taken from Israel [Matthew 21:43]), and God is today offering the kingdom to a separate and distinct seed of Abraham for another 2,000-year period — to Christians, comprising the Church (Galatians 3:26-29; 1 Peter 2:9-10).

During the past 2,000-year dispensation — during that time when Israel could, as Abraham, look beyond the earthly to heavenly promises and blessings (Hebrews 11:8-16) — numerous Israelites did exactly that (cf. Matthew 8:11; Luke 13:28-29; Hebrews 11:13-16, 35-40).  And these Israelites, even though the kingdom of the heavens was later taken from Israel, will, in the coming age (a new dispensation), occupy positions in the heavenly segment rather than in the earthly segment of the kingdom.

During the present 2,000-year dispensation — following a climactic offer of the kingdom to Israel and the removal of the kingdom from Israel by the King of the kingdom Himself — the kingdom is being offered to Christians, who are “Abraham’s seed, and heirs according to the promise [heavenly, not earthly]” (Galatians 3:29).

Jews during the present dispensation can still have a part in the kingdom of the heavens, but, to do so, they must become new creations “in Christ.”  They must, by believing on the Lord Jesus Christ, become part of the nation presently being afforded the opportunity to bring forth fruit for the kingdom.  They must relinquish their national identification with the nation from which the kingdom has been taken and become identified with the new nation to which the kingdom is presently being offered, becoming part of the “remnant according to the election of grace” (Romans 11:5; cf. Ephesians 3:1-6).

(Insofar as the natural man is concerned, a saved Jew today remains identified with the Jewish race and/or nation.  But insofar as the man of spirit is concerned, having to do with his position “in Christ,” a saved Jew today has relinquished all connection with the Jewish race and/or nation and has become part of a completely separate nation [cf. Acts 21:9; Romans 9:3; 2 Corinthians 5:17; Galatians 3:26-29; Philippians 3:5; ref. Jew, Gentile, Christian in this book].)

During the coming age there will be lineal descendants of Abraham from both the past dispensation and the present dispensation in the kingdom of the heavens.  There will be Jews from the past dispensation who looked toward and had respect for heavenly promises and blessings, and there will be Jews from the present dispensation (believers on the Lord Jesus Christ, having become new creations “in Christ,” Christians) who also looked toward and had respect for heavenly promises and blessings.

Then there will undoubtedly be some Gentiles from the past dispensation who became Jewish proselytes and looked beyond the earthly to heavenly promises and blessings (cf. Hebrews 11:31).  And even less is revealed in this respect about those in the first of the three dispensations during Man’s Day — those living during the time extending from Adam to Abraham — though Hebrews 11 clearly reveals that certain individuals from this dispensation will be included.

The main influx of Gentiles though will come from the present dispensation (Acts 15:14; Romans 11:25).  During this present dispensation there will be innumerable Gentiles (believers on the Lord Jesus Christ, having become Christians) who also (as some Jews past and some Jewish believers present) look toward and have respect for heavenly promises and blessings.

In this respect, those having a part in the future kingdom of the heavens will actually come from three dispensations covering the full 6,000 years of human history (cf. Hebrews 11:35-40).

2)  GOSPEL OF GRACE, WORD OF THE KINGDOM

The proclamation of “the gospel of the grace of God” is for a purpose, which has to do with “the kingdom of God.”  Man was created to rule within this kingdom.  He was created to rule the earth in the stead of Satan and his angels (Genesis 1:26-28).

However, Satan, the incumbent ruler, brought about man’s fall; and man, in his fallen state, was/is no longer qualified to take the scepter.

But God provided redemption for fallen man so that he could one day realize the purpose for his existence, so that he could one day take the scepter.  Redemption in its complete scope, covering that which is foreshadowed by all six days of restoration work in Genesis 1, has to do with both “the gospel of the grace of God” and “the gospel of the glory of Christ”; and man’s rule over the earth in the stead of Satan and his angels has to do with one part of God’s overall kingdom.

Thus, the complete scope of man’s salvation is that which is shown only by the proclamation of both “the gospel of the grace of God” and “the gospel of the glory of Christ,” as set forth in Acts 20:24-25.

And this is why the proclamation of these two facets of the complete gospel message together (the full panorama of the good news) can be looked upon as a proclamation of “all the counsel of God” in Acts 20:27.  “All the counsel of God” moves man from the point where he is likened to and typified by the ruined creation in Genesis 1:2a through not only events which are foreshadowed by God’s work on day one of the restoration (Genesis 1:2-5 [2b]) but also through events which are foreshadowed by God’s work on days two through six as well (Genesis 1:6-25), anticipating the seventh day, the earth’s coming Sabbath, the Messianic Era (Genesis 2:1-3).  And, again, that covers the complete skeletal framework upon which the whole of Scripture rests.

Referring to a larger overall type, also resting on the original type in Genesis 1:1-2:3, the proclamation of “the gospel of the grace of God” and “the kingdom of God” together moves man from the death of the firstborn in Egypt in Exodus 12 to an inheritance in another land, set forth in the book of Joshua.  This complete sequence of events moves man from the place of his salvation in Egypt, through the Red Sea, through the wilderness, and into the land set before him.

The type was set forth in perfect, minute form by Moses at the very beginning, in the opening two chapters of Genesis.  Then, going beyond the original type, Moses records numerous events — also forming types — which provide various, additional details relating to the overall scope of redemption (Genesis 2:4ff).  And when one arrives at Exodus 12, Moses devotes the entirety of the remainder of that which he wrote to providing the largest single overall type in Scripture covering the whole of the original type in Genesis 1:1-2:3, relying on Joshua to complete the work.

These are the things provided for the Church as “examples [lit., ‘types’],” which have been recorded for our “admonition [or, ‘instruction’]” (1 Corinthians 10:6, 11).

(Though the author of the book of Joshua is unnamed, it appears evident that Joshua wrote the book.  Joshua was chosen to complete the work that God had called Moses to do, which would not only involve leading the Israelites into the land but would seemingly also involve providing the historical record that would complete the type begun under Moses [cf. Exodus 3:10, 16-17; Numbers 20:12; Deuteronomy 34:1-9; Joshua 1:1-9].)

And within this overall type extending from Exodus chapter twelve through the book of Joshua there are innumerable individual types.

That’s the way Scripture has been structured and recorded, that’s the way Scripture must be studied, and that’s the way Scripture must be proclaimed.

Chapter 11

The Goal

Thus the heavens and the earth, and all the host of them, were finished.

And on the seventh day God ended His work that He had done, and He rested on the seventh day from all His work that He had done.

Then God blessed the seventh day and sanctified it, because in it He rested from all His work that God had created and made. (Genesis 2:1-3)

Then I saw an angel coming down from heaven, having the key to the bottomless pit and a great chain in his hand.

He laid hold of the dragon, that serpent of old, who is the Devil and Satan, and bound him for a thousand years;

and he cast him into the bottomless pit, and shut him up, and set a seal on him, so that he should deceive the nations no more till the thousand years were finished . .

. . . And they [contextually, faithful Tribulation saints who had been slain] lived and reigned with Christ for a thousand years.

But the rest of the dead [contextually, unfaithful Tribulation saints who had been slain] did not live again until the thousand years were finished . . .

they [the faithful slain Tribulation saints] shall be priests of God and of Christ, and shall reign with Him a thousand years. (Revelation 20:1-6)

The goal, the climactic point toward which the whole of Scripture moves, is seen at the very beginning in the foundational framework (Genesis 1:1-2:3).  And this is where one must begin if he is to see and understand the matter correctly.

As seen in previous chapters of this book, Scripture begins with:

1) A Creation (Genesis 1:1).
2) A Ruin of the creation (Genesis 1:2a).
3) A Restoration of the ruined creation covering six days time — six days of restorative work (Genesis 1:2-25 [2b]).

4) A following day of Rest — a seventh day, a Sabbath day in which God rested from all His restoration work over the preceding six days (Genesis 2:1-3).

For we did not follow cunningly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but were eyewitnesses of His majesty [a superlative in the Greek text — contextually, ‘. . . eyewitnesses of the greatness of His regal magnificance (which, as a superlative, could only be understood as the greatest regal magnificance possible)’].

For He received from God the Father honor and glory when such a voice came to Him from the Excellent Glory: “This is My beloved Son, in whom I am well pleased.”

And we heard this voice which came from heaven when we were with Him on the holy mountain. (2 Peter 1:16-18)

(Romans chapter one naturally divides itself into two parts, having to do with the saved alone.  The first seventeen verses [Romans 1:1-17] introduce the subject [introducing “the gospel of Christ,” the good news concerning the One who will rule and reign], with these verses having to do with the faithful.  Then the last fifteen verses [Romans 1:18-32] continue this same subject, dealing with the unfaithful.

And dealing with the unfaithful, Paul takes the matter to extremes in what could only be considered the depths to which it is possible for Christians to sink in man’s perversion of God’s truth, textually, even by Christians having come into a mature knowledge of the Word of the Kingdom.

Paul references the homosexual [women with women, men with men, “committing what is shameful,” referring to something shameless, indecent Romans 1:26-27)],  And this is in complete keeping with Paul’s reference to the same type of individuals in 1 Corinthians 6:9-10, who, because of their manner of living, will be rejected in that coming day for an inheritance in “the kingdom of God.”

The matter, as it is dealt with in the cited Scriptural references, has to do with the saved, with the people of God, not with the unsaved, with those estranged from God [as in Sodom, Gomorrah, and the other cities of the plain in Genesis 18; 19].  And the matter has to do with the people of God in relation to the theocracy — both aspects of the theocracy, heavenly and earthly [the Israelites under Moses, past, with a view to the future; Christians under Christ, present, with a view to the future].

Thus, in both Testaments, this perversion is dealt with in relation to the saved and the theocracy; and, as well, the end result of the matter is dealt with exactly the same way in both Testaments.  The penalty in both Testaments is the same, death — physical death in the Old Testament [a cutting off from the house of Moses and all that appertained thereunto (Leviticus 20:13; cf. Hebrews 3:1-6)], and spiritual death in the New Testament [a cutting off from the house of Christ and all that appertains thereunto (Romans 8:13; Revelation 2:11; cf. Hebrews 3:1-6)].

Why such a harsh penalty for this sin in both Testaments?  The answer would be very simple.

Homosexuality is a negative reflection on the way God established matters in the beginning, it is a negative reflection on the Husband-wife relationship between God and Israel [both past and future, in line with the way God established matters in the beginning], and it is a negative reflection on the Husband-wife relationship yet future between Christ and His Church [in line with the way God established matters in the beginning].)

(See Homosexuality in this site.)

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

The future destruction will include the heavens as well, and, within the parallel, so must the past destruction.  The only past destruction that included the heavens was the pre-Adamic destruction in Genesis 1:2a.  The Noachian Flood in Genesis 6; 7; 8 had nothing to do with the heavens [apart from waters that God had placed above the earth’s atmosphere in Genesis 1:6-8 falling to the earth as torrential rain, providing part of the water that flooded the earth].

Also, the main emphasis in the destruction wrought by the Noachian Flood was a destruction of the people on the earth, not the earth itself.  No restoration of the earth occurred afterwards, as in Genesis 1:2-25 [2b], for such was unnecessary.  The waters were simply caused to recede over time [with a lifting of certain land masses and a lowering of others (Psalm 104:6-9 NASB)], with the earth’s terrain then remaining essentially the same, save for the terrain being left water-ravaged [with remnants of this still clearly visible in numerous parts of the western United States today (e.g., the Grand Canyon, other parts of Arizona, parts of Utah, etc.)].

Though a destruction of the earth occurred during Noah’s day [Genesis 6:13], this was not the same type of destruction that occurred in Genesis 1:2a; nor was it the same type of destruction referred to in 2 Peter 3:6 [necessitated by both the septenary structure of the epistle and a parallel between past and future destructions in this section of Scripture].

The two destructions in 2 Peter 3:6-7 are separated by at least 7,000 years.  One occurred at a time prior to the 7,000 years, necessitating a restoration of both the heavens and the earth at the beginning of the 7,000 years; and the other will occur at the end of the 7,000 years, necessitating the creation of “new heavens and a new earth” [cf. Genesis 1:2-25 [2b]; 2 Peter 3:10-13; Revelation 21:1].)

(Attention was previously called to homosexuality among Christians from both Romans 1 and 1 Corinthians 6, particularly in the light of that which Scripture has to say about the matter in relation to the Word of the Kingdom.  Christendom, in its departure from the Word of the Kingdom, has, toward the end of the present dispensation, correspondingly departed from that which Scripture has to say about homosexuality.  And this is the reason why an increasing number of local churches and Christian leaders today are straying farther and farther away from the Scriptures, beginning to look upon and accept the homosexual as someone with simply a different lifestyle, no longer recognizing a problem with this lifestyle.

This, of course, is something seen in a similar respect out in the world.  These days though — with the world often finding it advantageous to claim an association with Christendom, and Christians often intermixed with the ways and practices of the world — it is difficult at times to see a clear distinction between the world and the Church, where one ends and the other begins.

Suffice it to say that history is replete with accounts of nations that can trace their fall to the people forming these nations beginning, in an ever-increasing manner, to engage in sexual perversions — both hetrosexual and homosexual.  And, if time during Man’s Day were allowed to continue long enough, the United States, for this very reason alone, would find itself one day occupying a place in the graveyard of nations, with the tombstone properly marked.

And Scripture is quite clear as well that Christians following suit will one day find themselves in similar straits as matters relate to the Church rather than the world.  They will find themselves among those, as seen in Revelation 2:5, whose “lampstand” will be removed, which, contextually, has to do with being overcome rather than having overcome [having been overcome by the world, and/or the flesh, and/or the devil], subsequently failing to realize an inheritance in the kingdom [cf. Revelation 2:7, 26-27; 3:21].)

(The rising of the sun, bringing about a new day, is used in a metaphorical sense to describe the Son’s return.  God has established the time in which the sun rises above the horizon in relation to the rotation of the earth on each new day, at every point on earth.

Everything was set in motion by God, through His Son, in the beginning [cf. Genesis 1:1; John 1:1-3].  The sun will rise at a divinely-set time each day, and man can exert no control whatsoever over the matter.  Man cannot change the time or stop the movement;  he can do nothing whatsoever about that which God has established in this respect or in any other respect.

Thus, exactly the same thing said about the rising of the sun can be said about the divinely established timing of events surrounding the Son’s return.  The whole of the matter has been set in motion by God, in complete accordance with set times.  Until these set times arrive, man can do nothing to hasten their fulfillment.  But when these set times arrive, man can do nothing to slow down or stop their fulfillment.

And all of this has been foretold in God’s Word, in minute detail.

The nearness of that which will usher in the whole of the matter for the Church — God’s set time of arriving — can be seen on practically every hand, particularly in the decadent condition of Christendom, seemingly existing today in exactly the condition that Scripture had foretold that it would exist at the end of the dispensation.

And, the nearness of that which will usher in the whole of the matter for Israel and the nations — God’s set time of arriving — can equally be seen on practically every hand.  The distant hoofbeats of the four horsemen from Revelation 6, whose arrival will usher in events of the coming Tribulation, grow closer with each passing day, with each passing hour, with each passing minute, with each passing second.)

For this reason I will not be negligent to remind you always of these things [things having to do with Christian preparedness in view of Christ’s return and the coming kingdom], though you know and are established in the present truth.

Yes, I think it is right, as long as I am in this tent, to stir you up by reminding you,

knowing that shortly I must put off my tent, just as our Lord Jesus Christ showed me.

Moreover I will be careful to ensure that you always have a reminder of these things after my decease. (2 Peter 1:12-15; cf. 2 Peter 3:1-2)

 God spelled back to front!