God's Word Four
A website for those who wish to digest the "strong [solid] meat,"
not just "the milk or meat," of the Word of God.
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This website exists to enlighten those who wish to digest
the "strong [solid] meat," not just "the milk or meat,"
of the Word of God. ~Hebrews 5:12-14
Now Abraham was old, well advanced in age; and the LORD had blessed Abraham in all things.So Abraham said to the oldest servant of his house, who ruled over all that he had, "Please, put your hand under my thigh,and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell;but you shall go to my country and to my family, and take a wife for my son Isaac." (Genesis 24:1-4).
Therefore I say to you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men.Anyone who speaks a word against the Son of Man, it will be forgiven him; but whoever speaks against the Holy Spirit, it will not be forgiven him, either in this age or in the age to come. (Matthew 12:31-32).
Because it has been given to you to know the mysteries of the kingdom of heaven, but to them [Israel’s unbelieving religious leaders, and extending to those whom they had misled] it has not been given.For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from him.Therefore I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand.And in them the prophecy of Isaiah is fulfilled, which says: 'Hearing you will hear and shall not understand, And seeing you will see and not perceive;For the hearts of this people have grown dull. Their ears are hard of hearing, And their eyes they have closed, lest they should see with their eyes and hear with their ears, lest they should understand with their hearts and turn, so that I should heal them.'But blessed are your eyes for they see, and your ears for they hear (Matthew 13:11-16 [11b]).
From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. (Matthew 16:21; cf. Matthew 17:22-23; 20:17-19; 21:18-9, 38-39).
Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. (Matthew 21:43).
But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light;who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy. (1 Peter 2:9-10)
(Note the difference in Christ’s resurrection body without, and later with, this covering of Glory. The two disciples on the Emmaus road [et al] were able to gaze on this body and not see recognizable differences between this body and that of any other body [cf. Luke 24:15-39; John 20:14-18, 26-28].
But this was not the case at all after Christ’s body was enswathed in the Glory of God. Paul, for example, was blinded by Christ’s appearance on the road to Damascus, by a brightness above that of the noonday sun [Acts 9:3-5, 9; 26:12-15]; and note the description of the One upon Whom Christians will one day gaze [Revelation 1:16].)
Now Abraham was old, well advanced in age; and the LORD had blessed Abraham in all things.So Abraham said to the oldest servant of his house, who ruled over all that he had, "Please, put your hand under my thigh,and I will make you swear by the LORD, the God of heaven and the God of the earth, that you will not take a wife for my son from the daughters of the Canaanites, among whom I dwell;but you shall go to my country and to my family, and take a wife for my son Isaac." (Genesis 24:1-4).
I still have many things to say to you, but you cannot bear them now.However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.He will glorify Me, for He will take of what is Mine and declare it to you.All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. (John 16:12-15)
(The Spirit has always been in the world relative to the salvation of the lost. See the subsequent section in this chapter, “Salvation by Grace.”)
(For a detailed discussion of the first nineteen chapters of the book of Revelation in the preceding respect, refer to the author’s book, in this site, Mysteries of the Kingdom BOOK, Chapters 10, 11.)
In the beginning God created the heaven [‘heavens’] and the earth. (Genesis 1:1)
And the earth was [‘But the earth became’] without form, and void; and darkness was [‘and darkness became’ (‘became’ here is not in the Hebrew text, though implied)] upon the face of the deep. (Genesis 1:2a)
(A principle of biblical government necessitates that an incumbent ruler continue to hold the scepter until the one who is to succeed him is not only present but is also ready to take the scepter and ascend the throne. This can be seen in the account of Adam and his encounter with Satan, David and his encounter with Saul, or Christ and His encounter with Satan at His first coming [the antitype of the previous two types].)
And the Spirit of God moved upon the face of the waters.And God said, “Let there be light: and there was light [or, ‘Let light be: and light became’].”
And God saw the light, that it was good: and God divided the light from the darkness. (Genesis 1:2-4 [2b])
Following God’s actions both times (following His actions surrounding Satan’s fall, and following His actions surrounding man’s fall), He was left with ruined creations. In the first of these two times, the ruin had to do with the incumbent ruler and his angels, along with the material creation; and in the second of these two times, the ruin had to do with the one created to replace the incumbent ruler, along with the material creation again.
(Joel’s prophecy began to be fulfilled in Acts chapter two; and Paul in Rome, about thirty-two years later, announced to Israel’s religious leaders for the third and last time “that the salvation of God is sent unto the Gentiles, and that they will hear it” [Acts 2:16-21; 28:28; cf. Joel 2:28-32; Acts 13:46; 18:6].)
Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Comforter [Helper] will not come to you; but if I depart, I will send Him to you.
And when He has come, He will reprove [convict, rebuke, bring into light] the world of sin, and of righteousness, and of judgment:
of sin, because they do not believe in Me;of righteousness, because I go to My Father and you see Me no more;of judgment, because the ruler of this world is judged. (John 16:7-11).
But of that day and hour no one knows, not even the angels in heaven, nor the Son, but only the Father. (Mark 13:32)
If I were not God as well as Man, even I would not know the day nor the hour.
Wherefore rebuke [Gk., elegcho] them sharply, that they may be sound in the faith (Titus 1:13).
(There would be a convicting work of the Spirit among the unsaved at the same time, but this convicting work of the Spirit among the unsaved had already been occurring for four millennia prior to Christ’s announcement concerning sending the Spirit to perform a work that was about to commence. And the Spirit’s work among the unsaved, in this respect, would simply continue, uninterrupted and unchanged.)
The Paschal Lamb has been slain; and, through the application of the blood of this Lamb, by faith, man passes “from death unto life.” Man, believing on the Lord Jesus Christ, now has life where death had previously existed. And the sin question in relation to his eternal destiny has ceased to exist and can never again be a factor.
I still have many things to say to you, but you cannot bear them now.However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.He will glorify Me, for He will take of what is Mine and declare it to you.All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. (John 16:12-15).
(Scripture, dealing with that future day when Christ takes the scepter, refers to this kingdom as “the kingdom of the world” [Revelation 11:15 NASB, NIV]. The gospel accounts, introducing this kingdom from the Old Testament [e.g., the books of 1, 2 Samuel, or the book of Daniel], refer to the kingdom mainly two different ways: calling it “the kingdom of the heavens,” and “the kingdom of God” [e.g., Matthew 19:23-24]. And these two expressions are self-explanatory.The former expression [“the kingdom of the heavens”] has to do with the manner in which the kingdom has been established — a rule from the heavens over the earth, beginning with God and progressing through the incumbent ruler, Satan. And the latter expression [“the kingdom of God”] simply associates the kingdom with God’s universal kingdom [though only a part of this kingdom]. Both expressions refer to the same kingdom, and both are restricted to that part of the kingdom of God having to do with the earth — “the kingdom of the world.”God rules from a place in the heavens [in relation to the universe], over the entire universe. Satan also rules from a place in the heavens [but a place in the heavens in relation to the earth, not in relation to the universe], with his rule restricted to the earth. And God apparently established rulership after the same fashion all other places in the universe where similar kingdoms exist [an established rule from places in the heavens over other provinces in His kingdom (Psalm 103:19-22)].God, at a time in the past, positioned ruling angels [along with other angels occupying positions under them] over provinces located various places throughout the universe. And God governs the universe through these ruling angels [Job 1:6ff; 2:1ff].But a problem arose when one of these ruling angels sought to “exalt” his throne and be “like the most High,” i.e., rule the entire universe rather than the one province in the universe over which he had been placed. And the manner in which God chose to resolve the resulting problem — through the creation of man, with man destined to take the scepter in this one province in His kingdom — is at the center of His dealings with man throughout His Word.)
(Nor will God allow a disqualified person to ascend the throne, as Adam [following the fall] was not allowed to ascend the throne in the past, or as numerous Christians [following their being shown disqualified at the judgment seat] will not be allowed to ascend the throne yet future. Occupying positions of regality within God’s kingdom is limited to qualified individuals — whether those about to ascend the throne, or those already seated on the throne.)
To him who overcomes I will grant to sit with Me on My throne, as I also overcame and sat down with My Father on His throne.
He came unto His own [Gk., neuter word, referring to ‘His Own things’], and His own [Gk., masculine word, referring to ‘His Own people’] did not receive Him (John 1:11).
Whom will He teach knowledge? And whom will He make to understand the message? Those just weaned from milk? Those just drawn from the breasts?For precept [one part of that which God has stated] must be upon precept [another part of that which God has stated; i.e., Scripture must be compared with Scripture (1 Corinthians 2:9-13)], precept upon precept; line upon line, line upon line; here a little, and there a little.” (Isaiah 28:9-10)
"For I say unto you, that unless your righteousness shall exceed the righteousness of the scribes and Pharisees [reflecting on Israel’s condition through the condition of the nation’s religious leaders], you will by no means enter into the kingdom of the heavens” (Matthew 5:20; cf. James 5:19-20).
1) announcing that he was there to procure a bride for his master’s son (Genesis 24:37ff), and
2) displaying that which the father had given to his son (Genesis 24:22, 47, 53).
There was a man of the Pharisees named Nicodemus, a ruler of the Jews.This man came to Jesus by night and said to Him, "Rabbi, we know that You are a teacher come from God; for no one can do these signs that You do unless God is with him."Jesus answered and said to him, "Most assuredly, I say to you, unless one is born again, he cannot see the kingdom of God." (John 3:1-3).
(Note the way matters are presented in John 3:3, 5, which is true throughout other parts of John’s gospel as well. Both the birth from above [John 3:3] and things subsequent to the birth from above [John 3:5] are dealt with in relation to the kingdom, which has to do with Christ’s coming rule over the earth upon which man presently resides.
The thought of “heaven” is in view only in relation to the kingdom. It is “the kingdom of the heavens” [also called “the kingdom of God” numerous times in Scripture (ref. Part 4 of this series)]. It is the rule of the heavens over the earth, i.e., a rule from a heavenly sphere [the heavens associated with the earth] over the earth.)
(Further, salvation associated with regality, which has to do with the earth, is dealt with in Scripture centrally in relation to one age — the Messianic Era, lasting 1,000 years [seen numerous times in Scripture, particularly in John’s gospel, as occurring on the seventh day, the earth’s coming Sabbath (the seventh millennium dating from Adam)]. At times, the ages beyond are in view, though not necessarily relative to salvation per se [e.g., in Luke 1:33, “forever” should literally be translated, “with respect to the ages”; or in Revelation 1:6, “forever and ever” should be translated, “with respect to the ages of the ages”].But the central thrust of that to which Scripture points is not upon the ages. Rather, it is upon one age — the Messianic Era. This central thrust of Scripture was set at the very beginning of Scripture, within a septenary structure established in the opening verses of Genesis [Genesis 1:1-2:3] — a day of rest following six days of restorative work, pointing to a 1,000-year period of rest following 6,000 years of redemptive work. These opening verses set the pattern for the way in which God would structure all subsequent revelation. And the whole of Scripture, structured in this manner, must be understood accordingly.
Salvation by grace through faith [salvation of the spirit], though it relates not only to the Messianic Era but to all the ages beyond, is really dealt with in Scripture in a more restrictive sense. It is dealt with in Scripture exactly the same way Scripture deals with the whole of the matter surrounding salvation, whether dealing with past, present, or future aspects of salvation.Scripture, in accord with the septenary pattern set at the beginning, focuses issues relating to salvation [or anything else in Scripture] on the Messianic Era, the coming Sabbath of rest awaiting the people of God [Hebrews 4:1-9]. Scripture deals very sparingly with issues beyond the Messianic Era; and, accordingly, Scripture deals with the salvation issue — whether past, present, or future aspects of salvation — exactly the same way. Scripture deals very sparingly with salvation in relation to the ages beyond the Messianic Era [eternity], though the salvation that man presently possesses extends into and covers all of these ages.
The preceding is why the thought of an age or why the Greek word for age can be used in the New Testament in connection with man’s presently possessed eternal salvation. And this is really the case throughout Scripture, not only in the New Testament but in the Old Testament as well, for neither the Hebrew text of the Old Testament nor the Greek text of the New Testament contains a word for “eternal.” Both use words that have to do with a long period of time or with an age, but not with eternity [Heb., olam; Gk., aion or aionios].
The salvation of the soul [having to do with present and future aspects of salvation] is another matter though. The salvation of the soul has to do with the Messianic Era alone, not with the ages beyond. Thus, unlike the salvation of the spirit, the whole of the matter is covered when Scripture relates the salvation of the soul to the Messianic Era. Issues surrounding the salvation of the soul, unlike those surrounding the salvation of the spirit, do not extend beyond the scope of time seen in the septenary structure of Scripture.)
(The Pharisees could only have known Jesus’ identity through two related means: 1) that which the Old Testament revealed about the signs being manifested, and 2) that which the Old Testament revealed about the signs of the times. The Old Testament relates the “signs” being manifested to the theocracy [ref. the next section in this chapter], and the Old Testament clearly revealed that it was time for Messiah to appear [e.g., Daniel’s Seventy-Week prophecy].
Israel’s religious leaders believed on the one hand [they knew, from the Old Testament scriptures, Jesus’ identity (the only possible way they could have known His identity)], yet they exhibited unbelief on the other hand [they were unfaithful relative to that which they knew (“faith” and “believe” are the same word in the Greek text — one is a noun, and the other a verb)].
The Pharisees believed Moses and the Prophets on the one hand [knowing Christ’s identity through that which was revealed in the Old Testament, but this belief was expressed through unbelief on the other [the Pharisees following Christ about the country, seeking to counter the signs being manifested, and seeking to bring about unbelief on the part of the people]. And the actions of the Pharisees, in the face of that which they knew, made matters even worse, not only for them but for the entire nation [cf. Matthew 16:1-5; 23:1-39; John 5:39-47; James 4:17].)
And truly Jesus did many other signs in the presence of His disciples, which are not written in this book;
but these [signs] are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name. (John 20:30-31).
(The manifestation of signs in the Old Testament — first under Moses and Joshua, and later under Elijah and Elisha — had to do with a manifestation of supernatural powers for the Jewish people in relation to the theocracy. This is the manner in which signs are introduced in Scripture; and being introduced after this fashion, forming a First-Mention Principle, this is the manner in which they must continue in Scripture.
Signs are for the Jew, and they point to things having to do with the Jewish people in relation to the theocracy. God must be dealing with Israel in relation to the theocracy for signs to exist. This is the manner in which Scripture sets the matter forth, and this is what must be kept in mind when viewing the signs in John’s gospel, or signs anywhere else in Scripture [ref. the author’s book, in this site, From Acts to the Epistles BOOK, Chapter 1].)
Jesus answered, "Most assuredly, I say to you, unless one is born of water and the Spirit, [‘born out of water and Spirit’], he cannot enter the kingdom of God (John 3:5).
And truly Jesus did many other signs in the presence of His disciples, which are not written in this book;but these are written that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in His name (John 20:30-31).
Most assuredly, I say to you, unless one is born again [‘born from above’], he cannot see the kingdom of God (John 3:3)
Jesus answered, “Most assuredly, I say to you, unless one is born of water and the Spirit [lit., ‘born out of water and Spirit’], he cannot enter the kingdom of God” (John 3:5)
(Thus, salvation, viewed in this respect, is not something peculiar to John’s gospel. Rather, this is the manner in which Scripture presents salvation throughout, with the unchangeable foundational pattern set in the opening verses of Genesis.The inhabited world to come will not be placed in subjection to angels, as the present world [Hebrews 2:5]. This is the message seen throughout Scripture. A new order of Sons is about to be brought on the scene [Romans 8:18-23] — Christ and His co-heirs. And, from a Scriptural standpoint, man’s salvation centers on that coming day when this new order of Sons holds the scepter and rules the earth.)
(Attention should be called to several things about the structure of the Greek text in John 3:5. There are two nouns [hudor, “water”; Pneuma, “Spirit”] governed by one preposition [ek, meaning “out of”] and connected by a conjunction [kai, meaning “and”; or the word could be understood as “even,” depending on its contextual usage]. Whenever such a construction occurs in the Greek text, both words must be taken in either a literal sense or in a figurative sense. One cannot be taken one way and the other another way.
For example, it is quite popular to understand “water” in a figurative or metaphorical sense [usually referring to the Word, or to the Spirit] but, at the same time, understand “Spirit” in a literal sense. The Amplified New Testament alludes to this type understanding of the two words in an alternate translation [“…born of water, even the Spirit”]. This though would run counter to the rules of Greek grammar. And so would the common practice of making “water” refer to the Word in a metaphorical sense, while understanding “Spirit” in a literal sense.
All attempts to explain the matter through interpretations of the preceding nature, in reality, originate from another error — attempts to align verse five with verse three rather than looking at the exact wording of the text and coming to the realization that verse five is not dealing with the same thing as verse three at all. And any interpretation resulting from this error can only produce the same end result — man’s ideas on that which God has stated, with the end of the matter being confusion.)
(The expression, “see the land,” was used in the sense of enter the land when God dealt with the Israelites at Kadesh-Barnea [Numbers 14:21-23]. This though was an expression — the word see used in the sense of enter [Numbers 14:24; cf. Joshua 5:6]. But in God’s dealings with Moses, and then with Caleb and Joshua, a sharp distinction was made between seeing and entering. And only a distinction of this nature could possibly be in view in John 3:3, 5 [where requirements for seeing the kingdom and entering the kingdom are different; cf. Matthew 5:20; 7:21; 18:3; 19:23-24; Mark 9:47; Acts 14:22].)
(The word “born” in John 3:3-8 [Gk., gennao] has to do with a bringing forth. The word is used throughout the New Testament mainly in connection with birth, but the word is also used at times apart from birth [e.g., Philemon 1:10]. The word is used both ways in John 3.)
Having made known to us the mystery of His will, according to His good pleasure that He purposed in Himself,that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both that are in heaven and that are on earth — in Him.In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will,that we who first trusted in Christ should be to the praise of His glory. (Ephesians 1:9-12; cf. Colossians 1:16-20).
Of which I became a minister according to the stewardship from God that was given to me for you, to fulfill the Word of God,the mystery that 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, the hope of glory. (Colossians 1:25-27).
He came to His own [referring to ‘things’ (neuter plural in the Greek text)], and His own [referring to ‘people’ (masculine plural in the Greek text)] did not receive Him (John 1:11).
That in the dispensation of the fulness of the times He might gather together in one all things [neuter plural in the Greek text, a direct allusion back to John 1:11] in Christ, both that are in heaven, and that are on earth — in Him (Ephesians 1:10; cf. Acts 3:19-21).
To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory. (Colossians 1:27)
Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. (Matthew 21:43).
(Note though that the kingdom in view is not the whole of the kingdom, which has both heavenly and earthly spheres. Rather, that which is in view is the heavenly sphere of the kingdom only, the kingdom of the heavens — that part of the kingdom that had been offered to and rejected by Israel. The earthly sphere of the kingdom, the kingdom covenanted to David, can never be taken from Israel [2 Samuel 7:12-16; Luke 1:31-33].)
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).
(This same relationship between the man and the woman is seen in marriage today, reflecting back on that which occurred relative to Adam and Eve, and looking out ahead to that which is about to occur relative to Christ and His bride [Ephesians 5:22-32; 1 Peter 3:7].And this is why God doesn’t look lightly upon any form of perversion pertaining to this relationship [Romans 1:26-32; 1 Corinthians 6:9-10]. A man cannot complete a man; nor can a woman complete a woman. Completion is derived only through the union of a man and a woman, and any deviation is a perversion that reflects negatively upon that which God has to say about Christ and His bride, which begins in Genesis 2.)
In Him you also trusted, after you heard the Word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise,who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory. (Ephesians 1:13-14).
(Note, in the preceding respect, that the birth from above is not something peculiar to the present dispensation. The birth from above — the Spirit breathing life into an unsaved individual — is something that has been occurring without change throughout Man’s Day, going all the way back to Adam. Apart from the birth from above and the Spirit bringing this birth to pass, there could have been/could be no salvation at any time or in any dispensation during Man’s Day.
But the immersion in the Spirit is something peculiar to the present dispensation, which is separate from “salvation by grace.” The only connection between the two at all would be the necessity of the Spirit breathing life into an individual prior to the occurrence of any other work of the Spirit. That is, only the one made alive spiritually can be immersed in the Spirit, allowing the Spirit to complete the task that the Father sent Him to accomplish.)
(Though this work of the Spirit, as a whole, will not extend beyond the present dispensation, there is an element of this work that will exist beyond the dispensation, during the coming Messianic Era. Note that on the day of Pentecost in Acts chapter two, this work of the Spirit, at its beginning point, also had to do with a fulfillment of Joel’s prophecy [Acts 2:4, 16-21; cf. Joel 2:27-32]. Because of the reoffer of the kingdom to Israel, the Spirit’s work in relation to Joel’s prophecy was introduced as part of His work beginning on the day of Pentecost. However, with the termination of this reoffer [about 32 years later], any fulfillment of Joel’s prophecy was set aside with Israel, awaiting Israel’s future conversion and the Messianic Era.
But that part of the Spirit’s work having to do with a search for a bride for God’s Son continued beyond the termination of the reoffer of the kingdom to Israel. This is that part of the Spirit’s work, peculiar to and extending throughout the present dispensation, seen in Ephesians 1:13-14.)
(Refer to chapters 6 and 7 of this book for additional details concerning both the immersion in the Spirit and the immersion in water.)
(Then there is another realm in which the thought of a presently existing kingdom of Christ becomes possibly even more theologically destructive and dangerous. Christians erroneously seeing a present kingdom of Christ usually think of individuals being transferred or translated into this kingdom at the time of the birth from above. Then, a transference of this nature moves the whole thought of entrance into the kingdom from the realm of reward to the realm of gift. And that is completely out of line with any sound Scriptural teaching concerning the kingdom of Christ.)
(Believing and calling in Romans 10:13-14 are not to be equated; nor are they to be thought of as two separate things which, in the end, result in eternal salvation. Romans 10:13 — “whoever calls on the name of the Lord shall be saved” — has been vastly misused over the years by well-meaning individuals in a Roman’s Road-type presentation of the salvation message.
Eternal salvation is brought to pass through believing alone [Romans 10:14; e.g., John 3:16; Acts 16:31]. It is brought to pass through believing on the Lord Jesus Christ [a one-time event], after hearing the message from the one who had been sent to deliver it.
Calling, on the other hand, follows believing. The person first believes, and only then does he call. The text is very clear concerning this order: “How then shall they call on Him in whom they have not believed?” [Romans 10:14a].
Calling [something that could be repeated time after time] has to do with a deliverance following salvation [brought to pass through believing]. And note that Romans 10:13 is a quotation from the Old Testament, where the verse is used relative to a deliverance of saved people during the coming Messianic Era [Joel 2:32].)
In Him you [Gentiles] also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you [Gentiles] were sealed with the Holy Spirit of promise,who is the guarantee of our inheritance until the redemption of the purchased possession [those being preserved, those who have become God’s possession] to the praise of His glory.
Then they called Rebekah and said to her, “Will you go with this man?” And she said, “I will go.” (Genesis 24:58)
I still have many things to say to you, but you cannot bear them now.However, when He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come.He will glorify Me, for He will take of what is Mine and declare it to you.All things that the Father has are Mine. Therefore I said that He will take of Mine and declare it to you. (John 16:12-15).
(Note that the expression, “the lost sheep of the house of Israel” [Matthew 10:6; 15:24], has to do with the issue at hand — the kingdom of the heavens — not with eternal salvation. It has to do with deliverance relative to a kingdom. The Jewish people could not have been looked upon as eternally lost, else God could not have dealt with them in a dispensational respect — as household servants.
God deals with the unsaved only one way — relative to passing “from death unto life.” An individual must possess spiritual life before God can deal with him relative to spiritual values, as a household servant [i.e., deal with him in a dispensational respect].)
And it shall come to pass in the last days, that the mountain of the Lord’s house [the kingdom of Christ, filling “the whole earth” (Daniel 2:34-35, 44-45)] shall be established in the top of the mountains [established above all the kingdoms of the earth], and shall be exalted above the hills [exalted above all the subordinate and lesser earthly kingdoms]; and all nations shall flow unto it (Isaiah 2:2).
(And note that positive promises or negative consequences surrounding either obedience on the one hand or disobedience on the other are also the same, regardless of the dispensation. Positive promises in either dispensation are seen to result in an exaltation over all the Gentile nations [Deuteronomy 7:1-24; Revelation 2:26-27]. But negative consequences in either dispensation are seen to result in death [Genesis 23:2; Romans 8:13].
God does not take man’s reaction to His plans and purposes lightly — whether positive or negative, and whether pertaining to the past theocracy or to the future theocracy [Leviticus 26:1-39; Deuteronomy 28:1-67; Hebrews 10:23-11:16]. God himself dwelt among His people in the past theocracy; and God, in the person of His Son, will dwell among His people in the future theocracy, as the Son’s “greatest regal magnificence” [literal translation of a superlative in 2 Peter 1:16] is set forth for all to see.)
(God’s two national firstborn sons — Israel [already adopted] and the Church [yet to be adopted] — will one day realize the rights of the firstborn.
Israel, following the nation’s repentance and acceptance of their Messiah, will be restored — a saved nation, back in the land, exercising kingly and priestly rights. Israel will exercise these rights within a theocracy, occupying a position at the head of the nations. And though Israel has forfeited the right to rule in heavenly places as well, Israel will realize the double portion of the birthright through two means: 1) through O.T. saints who qualified to rule from the heavens [cf. Matthew 8:11-12; Hebrews 11:8-16, 32-40], and 2) through the Church, comprised of individuals who are Abraham’s seed, grafted into a Jewish trunk [Romans 11:13-21; Galatians 3:29].
Christians, not having forfeited their birthright, will be adopted, forming another national firstborn son. And this son will exercise the rights of the firstborn through ruling as a kingdom of priests [exercising kingly and priestly functions] from heavenly places, over the earth [realizing the double portion of the birthright]. This firstborn son will rule as co-heir with Christ, inheriting with Him all that the Father will give to the Son [Genesis 24:36; 25:5; John 16:15; Romans 8:16-23; Philippians 3:10-14; Hebrews 3:1; Revelation 1:6; 5:10].)
Then they called Rebekah and said to her, “Will you go with this man?” And she said, “I will go.”So they sent away Rebekah their sister and her nurse, and Abraham’s servant and his men.And they blessed Rebekah and said to her: “Our sister, may you become The mother of thousands of ten thousands; And may your descendants possess The gates of those who hate them.”Then Rebekah and her maids arose, and they rode on the camels and followed the man. So the servant took Rebekah and departed. (Genesis 24:58-61).
(“The gate” of a city was the place where legal matters were transacted on behalf of those in the city [e.g., Ruth 4:1ff]; and possessing the gate would be an Eastern way of stating that the person exercised control over that particular city, which, in relation to the ultimate destiny of the seed of Abraham — both heavenly and earthly — would be governmental control over the earth from both heavenly and earthly spheres.
Note that this same expression was used by members of Rebekah’s family relative to Rebekah’s seed when they sent her away in Genesis 24:60, carrying the same thought from Genesis 22:17-18 into the relationship in which Rebekah was about to enter.)
(Note that revelation in Scripture is progressive in this respect. One does not begin a study of Scripture in Genesis 23-25 apart from understanding things revealed prior to these chapters. Otherwise, he will be unable to properly understand that being revealed in these chapters.And this same principle holds true at any point in Scripture. Later revelation is built on prior revelation. If an individual would properly understand the New Testament, he must first possess an understanding of that revealed prior to New Testament revelation, that revealed in the Old Testament. This is why, when studying the New Testament, a person continually finds himself going back to Moses and the Prophets. He is studying commentary in the New Testament, and he needs to understand that to which the commentary pertains if he is to properly understand the commentary.)
(This is the reason why God, in the Old Testament theocracy, could not rule alone in “the kingdom of men.” He had to have a wife to rule with Him. If He hadn’t had a wife, He would have violated that which He Himself established when He created man.
And the same must hold true for God’s Son. He cannot rule alone. He must have a wife to rule with Him for exactly the same reasons as seen in the husband-wife relationship between God and Israel in the Old Testament theocracy, which goes back to the principle set forth in Genesis 1; 2.
All of this is seen in the marriage relationship today, which is the basis for not only properly understanding Ephesians 5:22-32 but the entire marriage relationship [note that this section in Ephesians 5 cannot be properly understood apart from that revealed in Genesis 1; 2]. The wife completes the husband. They rule in the house together, as one complete person — he as king, and she as consort queen. He exercises the headship, but she rules as co-heir with him. That which belongs to him belongs to her.
The husband and wife rule the house together after this fashion, looking out ahead to the same relationship that they can one day exercise with Christ, ruling as co-heir with Him over His house. And, as seen in Isaiah 2:1-4, this has to do with a rulership over the entire earth.)
1) The birth from above, and the revealed reason for the birth from above (Genesis 22).2) The beginning work of the Spirit following the birth from above (Genesis 24a [following events set forth by those in Genesis 22; 23, but preceding events set forth by those in Genesis 25]).3) The Spirit bringing an individual to the point where he can be confronted with the issue at hand (Genesis 24:58a).4) The individual responding to the issue at hand (Genesis 24:58b).5) A continued work of the Spirit in the life of a Christian who has responded positively to the issue at hand (Genesis 24:61).6) The Spirit completing His work, removing the bride, and presenting the bride to the Son (Genesis 24:62ff).
Then Rebekah and her maids arose, and they rode on the camels and followed the man. So the servant took Rebekah and departed. (Genesis 24:61).
(The Spirit’s work, in this respect, is introduced in Genesis chapters one and two through that seen relative to the restoration of the ruined creation in Genesis 1:2b and that seen relative to life being imparted to man through God’s breath in Genesis 2:7.The Spirit of God moved upon the ruined material creation, where only darkness had previously prevailed. This is the first thing occurring prior to God speaking, light coming into existence, and God making a division between the light and the darkness.
And it is exactly the same with ruined man today, wherein only darkness prevails. Fallen man, a subsequent ruined creation, must be restored in exact accord with the established pattern. The Spirit of God moves upon the ruined creation. That is, the Spirit breathes life into the one having no life [“Spirit” and “breath” are from the same word in both the Hebrew text of the Old Testament and the Greek text of the New Testament — Ruach and Pneuma respectively]. And the Spirit breathes life into fallen man on the basis of death and shed blood [Christ’s finished work at Calvary].
Light then comes into existence. The one “dead in trespasses and sins” passes “from death unto life.” Then God makes a sharp division between the light and the darkness, between the spiritual and the soulical, between the new man and the old man [cf. Hebrews 4:12].
Thus, the foundational basics surrounding the work of the Spirit in this respect, are seen in the opening two chapters. The Spirit of God moves upon ruined man [Genesis 1], imparting life through God’s breath [Genesis 2].
Then, the one basis through which the Spirit brings about life in this manner — death and shed blood — can be seen in the next two chapters of Genesis [Genesis 3; 4].
In chapter three, following the fall, the first thing that God did relating to restoration was to clothe Adam and Eve with animal skins, showing a previous death and shed blood. Then in chapter four, Cain slew Abel [a type of Israel, 4,000 years later, slaying Christ], again showing death and shed blood [ref. the author’s book, Bible One - Had You Believed Moses by Arlen Chitwood, chapter 11, “The Blood of Abel”].)
(Though Israel was brought into existence before the Church, that which pertains to the Church is mentioned before that which pertains to Israel in these opening chapters of Genesis. Truths pertaining to the Church can be seen in chapters two and three; and truths pertaining to Israel can be seen in chapters four, six, seven, and eight.In Genesis 2, in the antitype, Christ’s bride is revealed to come from His body [a part of His body rather than all of His body]; and in both Genesis 2; 3, basic truths are set forth surrounding the husband-wife relationship, particularly as they relate to Christ and His bride and pertain to the reason for man’s creation in the beginning.Then in Genesis 4, events relative to Israel begin. Cain slew Abel, as Israel, 4,000 years later, slew Christ. And, as the blood of Abel cried out to the Lord “from the ground,” the blood of Christ speaks “better things than that of Abel” [Genesis 4:10; Hebrews 12:24].And, going on to Genesis 6-8, Noah passing safely through the Flood is a type of Israel passing safely through the coming Tribulation. Then, as a new beginning lay beyond the Flood, a new beginning will lie beyond the coming time of destruction.)
For further information on dispensations, refer to the author’s books, The Study of Scripture BOOK [chapter 5], in this site, and Bible One - Had You Believed Moses by Arlen Chitwood [the Appendix].)
(The matter surrounding Abraham’s salvation is not really dealt with in Scripture. Other than brief references to his birth and marriage, Scripture introduces Abraham at the time of his call, at a time following his salvation [Genesis 11:26ff]; and Scripture does not go back and deal with this issue.Romans 4:3 is often referenced as having to do with Abraham’s salvation. But that is not correct at all. Romans 4:3 is a quotation from Genesis 15:6 [cf. James 2:21-24]; and the context of the verse, in either Genesis or Romans, has to do with Abraham’s call, relative to a promised inheritance. Teachings surrounding eternal salvation are not in view in either section of Scripture [cf. Genesis 15:7-21; Romans 4:13-22].)
(The fact that the Word of the Kingdom is the central issue at hand in both sections of Scripture is evident.In the parables of Matthew 13, this is the stated subject forming the introduction to the parables [Matthew 13:3-9, 18-23]; and, this same subject is seen continuing throughout the subsequent parables [cf. Matthew 13:19, 24, 31, 33].Then, in Revelation 2; 3, this is the evident central subject because of that seen throughout. Works, with a view to overcoming and occupying a position with Christ in the kingdom, form the central subject matter throughout each of these seven epistles. And each epistle is structured exactly alike in this respect.Accordingly, as in the first four parables in Matthew 13, so in Revelation 2; 3. There is nothing in either section that pertains to salvation by grace. The whole of the matter in both sections of Scripture has to do with present and future aspects of salvation — the salvation of the soul. And this must be recognized if these passages of Scripture are to be correctly understood.)
(It should be noted that unbelief will continue to exist in the camp of Israel throughout the final seven years of God’s dealings with the nation during Man’s Day. When Christ returns, after Daniel’s unfulfilled Seventieth Week has been allowed to run its course, He will find the Jewish people scattered among the nations, in a state of unbelief. And, in a respect, this unbelief will be a continued unbelief from the apex reached at the end of Daniel’s Sixty-Ninth Week.
Then, following Messiah’s return and Israel’s national conversion, when the Jewish people look upon the One Whom they pierced, unbelief will turn to belief. And following certain related events that will occur at this time [e.g., Israel’s national repentance, the resurrection of Old Testament saints, Israel’s restoration to the land], a change in God’s dispensational dealings will once again occur.)
(Refer to the Appendix in the author’s book, Bible One - Had You Believed Moses by Arlen Chitwood, for information about the chronology of dispensations and Man’s Day, problems with trying to establish exact dates for Christ’s return, etc.)
Now Isaac came from the way of Beer Lahai Roi, for he dwelt in the South.And Isaac went out to meditate in the field in the evening; and he lifted his eyes and looked, and there, the camels were coming. (Genesis 24:62-63).
(Scripture presents two ways in which a Christian can appear in Christ’s presence in that coming day. A Christian can either appear clothed, or he can appear naked [Revelation 3:18]. And note that which Matthew 22:11-13 reveals will befall any individual appearing naked in Christ’s presence in that future day.)
(Then, insofar as the rapture itself is concerned, another problem often manifests itself in biblical interpretation. As previously noted, individuals often use scriptures that have nothing to do with the rapture in order to teach certain things about the rapture.One or all of three sections of Scripture are usually referenced — Luke 21:34-36; 1 Thessalonians 1:10; 5:9; Revelation 3:10. However, these Scriptures have nothing to do with the rapture and should never be used in this manner. The context, in each instance, clearly shows that things other than the rapture are in view.For a detailed discussion of all three sections of Scripture in this respect, refer to the author’s book, Bible One - Had You Believed Moses by Arlen Chitwood, chapter 13.)
(Note, for example, Christ’s resurrection body. It was a visible, tangible body — the same body that had hung on the cross and that had been placed in the tomb [Zechariah 12:10; 13:6; Matthew 28:1-10; Luke 24:39; John 20:1-29]. Christ though now possessed a body with capabilities beyond the natural [Luke 24:31, 36; Acts 9:3-5]. He had “poured out his soul unto death” [Isaiah 53:12 (a reference to both life and blood; the life, or soul, is in the blood)]; and His blood is today on the mercy seat in the heavenly tabernacle [Hebrews 9:11-12; 10:19-20; 1 John 1:6-2:2]. And Christ today possesses a “spiritual” rather than a “natural [‘soulical’]” body, one with a different life-giving, animating principle.)
(Note that this part of the type in Genesis 24 only provides a skeletal sequence of events from the time Rebekah saw Isaac to the time when she became his wife [Genesis 24:64-67]. Events surrounding the judgment seat, among numerous other things, will have to be filled in through not only comparing other types but also through comparing all the things revealed in the New Testament relating to the antitype.)
(In the preceding respect, there is absolutely no place in Christendom for distinctions to be made between saved Jews and saved Gentiles. Both are new creations “in Christ,” part of the one new man, wherein distinctions between those comprising this new man cannot exist [Galatians 3:26-29; Ephesians 2:11-15; 3:1-6].
But in Christendom today, completely contrary to Scripture, certain individuals from both groups [from saved Jews, and from saved Gentiles] attempt to form distinctions between the two groups. For example, there are congregations of saved Jews calling themselves “Messianic Jews” or “completed Jews” [both misnomers], distinguishing themselves from saved Gentiles. And there are groups comprised of saved Gentiles who look askance at saved Jews, somewhat forcing saved Jews to meet together in separate places, often referred to as “Messianic congregations,” distinguishing themselves from saved Gentiles.
All of this — by saved Jews or by saved Gentiles — forms no more than vain attempts to build up a middle wall that has been broken down by Christ Himself [Ephesians 2:14].
And, as well, there is absolutely no place in Christendom for the new creation “in Christ” to go back to the old creation in Jacob [cf. Isaiah 43:1, 7; 2 Corinthians 5:17] and attempt to bring things from this old creation over into the new [cf. Matthew 9:16-17]. God has set Israel aside for a dispensation; and He is, today, dealing with the one new man “in Christ,” not with Israel. And for the one new man to go back to Israel [a nation set aside] and bring things having to do with this nation over into things having to do with the one new man [the Law, forms, ceremonies, etc.] is not only completely out of place but it serves to break down distinctions that God established between the two creations, adding to an already existing confusion.)
(There is a common but fallacious interpretation of 1 Thessalonians 5:1-4 which relates these verses to individuals left behind at the time of the rapture, to go through the Tribulation [with the advocates of this teaching referring to the Tribulation as “the Day of the Lord,” or “the Lord’s Day”].
This though cannot possibly be correct, for the Lord’s Day will not begin on earth until after Man’s Day has run its course. It cannot begin until the Tribulation is over.
Then Rebekah lifted her eyes, and when she saw Isaac she dismounted from her camel;for she had said to the servant, “Who is this man walking in the field to meet us?" The servant said, "It is my master.” So she took a veil and covered herself. (Genesis 24:64-65).
(For a discussion of the out-resurrection [Gk. exanastasis] in Philippians 3:11, refer to the Appendix in the author’s book, in this site, The Bride in Genesis BOOK.)
(In that day, man will finally realize the purpose for his creation in the beginning — to rule the earth in the stead of Satan and his angels. The second Man, the last Adam [with His bride], will bring into full realization that which the first man, the first Adam [with his bride], forfeited in the fall.)
1) The Judgment Seat (Revelation 1-3).2) Crowns Before the Throne (Revelation 4).3) The Inheritance Redeemed (Revelation 5-18).4) The Marriage Festivities (Revelation 19 a).5) Christ’s Return and the Overthrow of Gentile World Power (Revelation 19 b).6) The Messianic Era (Revelation 20 a).
(Material under the first two headings [covering Revelation 1-4] will be dealt with in this chapter; material under the next two headings [covering Revelation 5-19a] will be dealt with in chapter 14; and material under the last two headings [covering Revelation 19; 20 (19b, 20a)] will be dealt with in chapter 15.)
I was [‘became’] in the Spirit on the Lord’s Day, and I heard behind me a loud voice, as of a trumpet,saying, “I am the Alpha and the Omega, the First and the Last, and, what you see, write in a book and send it to the seven churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea. ”Then I turned to see the voice that spoke with me. And having turned I saw seven golden lampstands,and in the midst of the seven lampstands One like the Son of Man, clothed with a garment down to the feet and girded about the chest [‘breasts’] with a golden band.
His head and hair were white like wool, as white as snow, and His eyes like a flame of fire;His feet were like fine brass, as if refined in a furnace, and His voice as the sound of many waters;He had in His right hand seven stars, out of His mouth went a sharp two-edged sword, and His countenance was like the sun shining in its strength.And when I saw Him, I fell at His feet as dead. But He laid His right hand on me, saying to me, “Do not be afraid; I am the First and the Last.I am He who lives, and was dead, and behold, I am alive forevermore. Amen. And I have the keys of Hades and of Death.…the seven lampstands which you saw are the seven churches.” (Revelation 1:10-18, 20b).
(Other parts of Scripture can be seen in this same light. Note that the foundational structure for the whole of Scripture is set forth at the very beginning, in Genesis 1:1-2:3 — a septenary structure. Or, note how the book of Hebrews is structured. In the first chapter, after several brief comments concerning Christ as “Heir of all things,” there are seven Messianic quotations from the Old Testament [remaining within both the septenary structure established at the beginning and the significance of the number seven]. The Messianic Era is that period when deliverance will be effected for the world and its inhabitants; and the book of Hebrews deals with a salvation to be realized during an era introduced in the opening chapter.
This is the way in which Scripture as a whole, the book of Hebrews in particular, and numerous other parts of Scripture [books, sections of Scripture] are structured. And a person must grasp that which God reveals at introductory points if he would properly understand subsequent revelation on the subject.)
(For material relating more particularly to preparation for meeting Christ at His judgment seat, refer to the author’s book, in this site, Judgment Seat of Christ BOOK.)
After these things I looked, and behold, a door standing open in heaven. And the first voice that I heard was like a trumpet speaking with me, saying, “Come up here, and I will show you things that must take place after this [‘after these things’].”
Immediately I was [‘became’] in the Spirit; and behold, a throne set in heaven, and One sat on the throne.Around the throne were twenty-four thrones, and on the thrones I saw twenty-four elders sitting, clothed in white robes; and they had crowns of gold on their heads.the twenty-four elders fall down before Him who sits on the throne and worship Him who lives forever and ever, and cast their crowns before the throne, saying:“You are worthy, O Lord, To receive glory and honor and power; for You created all things, and by Your will they exist and were created.” (Revelation 4:1-2, 4, 10-11).
(For example, note the account of Saul and David, forming a type. Saul, though disqualified, retained his crown and continued to reign until David was not only present but ready to ascend the throne. Then, Saul’s crown was taken, given to David, and David [along with certain faithful men] ascended the throne and reigned in the stead of Saul and those who had ruled with him [1, 2 Samuel].And it will be exactly the same in the antitype. Satan, though disqualified, will retain his crown and continue to reign until Christ is not only present but ready to ascend the throne. Then, Satan’s crown will be taken, given to Christ, and Christ [along with certain faithful individuals] will ascend the throne and reign in the stead of Satan and those who had ruled with him [Revelation 19:11-20:6].)
(Some Bible students, on the basis of the pronouns used in Revelation 5:9-10 — “us” and “we” [KJV] — have understood the twenty-four elders to represent redeemed men, not angels. However, the majority of the better Greek manuscripts omit the pronoun in Revelation 5:9 and render the pronouns in Revelation 5:10 as “them” and “they” [ref. ASV, NASB, NIV, Wuest, Weymouth].
But the matter is really not left to manuscript evidence alone. That the pronouns “them” and “they” are correct is evident from the context. Note that the song in Revelation 5:9-10 is sung not only by the “twenty-four elders” but by the “four beasts [‘living creatures’]” as well.)
(These crowns are cast before God’s throne [cf. Revelation 4:1-4; 5:1-7] because the Father alone is the One Who places and/or removes rulers in His kingdom [Daniel 4:17-37; 5:18-21]. He alone is the One Who placed those represented by the twenty-four elders in the positions that they occupied; and He alone is the One Who will place individuals in particular positions in the kingdom of Christ [Matthew 20:20-23].
These crowns cast before God’s throne, as previously seen, can only have to do with the government of the earth. And, at this point in the book, they can be worn by angels alone. The Son will not yet have taken the kingdom, though the Father will have previously delivered it into His hands [cf. Daniel 7:13-14; Luke 19:15; Revelation 11:15; 19:11ff]. These crowns are relinquished to God — with a view to man ruling in the kingdom — so that God can appoint those who had previously been shown qualified at events surrounding the judgment seat [Revelation 1-3] to positions of power and authority; and those whom God appoints will wear these crowns in Christ’s kingdom.)
(The fact that angels represented by the twenty-four elders are not presently ruling with Satan can be shown not only by their present position — in God’s presence, in heaven — but by the Greek word that is used for the type crown that they are seen wearing.
There are two words in the Greek text for “crown” — stephanos, and diadema. Comparing Scripture with Scripture, with regality in view, one major distinction stands out concerning how these two words are used. Diadema refers to the type crown worn by a monarch, one presently exercising regal power. Stephanos, on the other hand, is used in an opposite sense. It is used to show someone crowned but not presently exercising regal power.
For example, the crown seen on Christ’s head in Revelation 14:14, preceding His reign, is referred to by the word stephanos in the Greek text. A crown on Christ’s head at this time could only anticipate His impending reign. Then, when Christ returns to the earth to take the kingdom, He will have many crowns upon His head; and the Greek text uses diadema rather than stephanos to refer to these crowns, for Christ will be returning as “King of kings, and Lord of lords” [Revelation 19:12, 16].
The twenty-four elders in Revelation 4 cast crowns referred to as stephanos before the throne, indicating that, though crowned, these elders were not exercising regal positions. And the many crowns that Christ will have on His head at the time of His return are undoubtedly these same crowns (Revelation 19:12). But, anticipating that day when Christ reigns, the book of Revelation uses the word diadema to refer to these crowns, for Christ will be exercising a regal position, with Satan about to be overthrown.
The crowns on Christ’s head at this time though will not be worn by Christ when He rules the earth, for He is to wear the crown presently worn by Satan [the incumbent ruler] in that day. Rather, these crowns will be given to those forming the bride [whom the Father will previously have appointed to various positions of power and authority with His Son]; and this will occur following that time when the remainder of the crowns having to do with the earth’s government are forcibly taken from Satan and his angels.
Refer to the author’s book, in this site, Judgment Seat of Christ BOOK, chapter 12, for additional details concerning the use of the words stephanos and diadema in the New Testament)
Then Rebekah lifted her eyes, and when she saw Isaac she dismounted from her camel;for she had said to the servant, “Who is this man walking in the field to meet us?” The servant said, “It is my master.” So she took a veil and covered herself.And the servant told Isaac all the things that he had done.Then Isaac brought her into his mother Sarah’s tent; and he took Rebekah and she became his wife, and he loved her. So Isaac was comforted after his mother's death. (Genesis 24:64-67).
(Note that the book of Ruth, in Ruth 2-4, deals with only one part of this overall type. This book, in these chapters, deals only with the faithful, with those possessing wedding garments.
For the other part of the overall type, attention will have to be directed to the first part of the book [Ruth 1], where Orpah, a member of the family [as Ruth], turned back. And, resultingly, Orpah is not seen in subsequent activities surrounding the bride.
Or, one can turn to other types dealing with the subject to see the dual aspect of the matter [e.g., the account dealing with Lot and his wife, with Abraham also seen in the type; or the account dealing with the Israelites under Moses at Kadesh-Barnea forms the most exhaustive of any of the types in this respect].)
(For further information on Revelation 1-4, refer to chapter 13 in this book. Also, for further information on the book of Ruth, refer to the author’s book, in this site, Mysteries of the Kingdom BOOK, chapter 8.)
(The domain over which Christ and His wife will reign during the Messianic Era has to be redeemed. The first man, the first Adam, forfeited his right to rule this domain; and Satan continued in power. The second Man, the last Adam, will redeem the right for man to rule this domain through wresting control of the domain from Satan.And this will be done through a series of judgments, which will become so severe that “unless those days were shortened, no flesh would be saved” [Matthew 24:22]. These judgments will bring the world into such a state that Christ, at the time of His return, can quickly and suddenly bring an end to the Times of the Gentiles, Man’s Day, and Satan’s reign [as Satan rules during Man’s Day through the Gentile nations (Daniel 10:13-20)].)
(Note that the breaking of the first seal — when Antichrist goes forth “conquering, and to conquer” — undoubtedly refers to events that begin with the ratifying of the covenant in Daniel 9:27, though including far more than this one event. The Tribulation begins with this event; and, if matters are not viewed along these lines, the book of Revelation would really have no actual beginning point for the Tribulation per se — something that would seem rather strange in a book of this nature, a book that deals extensively with this seven-year period.)
(The whole of Scripture is actually structured in this manner. Genesis 1:1-2:3 provides a complete sequence of events, covering the whole panorama of the 6,000 years of Man’s Day and the 1,000 years of the Lord’s Day. And the remainder of Scripture is simply commentary on this previously revealed sequence of events, providing all of the necessary details that God would have man to know [ref. the author’s book, in this site, The Study of Scripture BOOK, chapters 1-4].
Revelation 12 would be a classic example of a section of Scripture structured in this manner. The first six verses (Revelation 12:1-6) provide a complete sequence of events. Then Revelation 12:7-17 form a commentary, providing details on the things revealed in the first six verses.)
And the servant told Isaac all the things that he had done.Then Isaac brought her into his mother Sarah’s tent; and he took Rebekah and she became his wife, and he loved her. So Isaac was comforted after his mother's death.Abraham again took a wife, and her name was Keturah.And she bore him Zimran, Jokshan, Medan, Midian, Ishbak, and Shuah. (Genesis 24:66-25:2).
Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come [‘came’], and His wife has made herself ready.And to her it was granted to be arrayed [‘array herself’] in fine linen, clean and bright and white: for the fine linen is the righteous acts of the saints.
Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’” And he said to me, “These are the true sayings of God.” (Revelation 19:7-9).
(The book of Revelation, as the parables in Matthew 22, 25, does not really deal with the marriage per se. Nothing is said in chapters six through eighteen [the time during which the marriage occurs] about Christ’s marriage to the bride who had previously been revealed at the judgment seat [Revelation 1-3]. Rather, the marriage occurring in these chapters, through Christ redeeming the inheritance, is seen and dealt with elsewhere in Scripture. Following exactly the same chronology of events that would later be set forth in the book of Revelation, the marriage is seen and dealt with in biblical typology, in the book of Ruth.
In order to understand how the revealed bride in the book of Revelation [Revelation 1-3] becomes the Lamb’s wife [Revelation 19 a], one has to go to the book of Ruth [Ruth 3; 4]. The book of Revelation forms the capstone to all previous Scripture, beginning in Genesis. And an individual can’t begin reading Scripture in the book of Revelation and expect to arrive at any semblance of a correct understanding of this book, for he will have no foundation upon which he can build.
Rather, he is to begin where God began and understand foundational truths after the same fashion in which God revealed them. And when an individual with this type of knowledge of Scripture arrives at Revelation 6-18, he will understand that which is occurring through Christ’s redemption of the inheritance [Christ’s marriage to the previously revealed bride], though it is not even mentioned in this part of the book. And this understanding will be derived, not from the book of Revelation, but from previous Scripture.
The person who has an understanding of the foundational truths from the Old Testament — knowing what is happening as Christ redeems the inheritance in Revelation 6-18 — probably wouldn’t give a second thought to the fact that there is no mention of Christ’s marriage to His bride in these chapters. Why should he? The marriage, occurring at this time, will have already been dealt with in previous revelation, and he would know this. He would be able to compare the types with the antitype, run all the checks and balances, and see exactly what is happening in this respect. For such an individual, it would be superfluous material to reread the matter in the book of Revelation.)
(For a full discussion of “The Outer Darkness,” refer to Cast Outside into Outer Darkness, in this site.)
(The fact that some Greek manuscripts and English translations have “judgment seat of God” in Romans 14:10 would have nothing to do with the identification of this judgment seat. The Father “has committed all judgment to the Son” [John 5:22], and it matters little whether the Son’s judgment seat is called the judgment seat of Christ or the judgment seat of God. It’s still the same judgment seat, with the same person doing the judging.)
(For a discussion of Numbers 35 in this respect, refer to the author’s book, Bible One - Let Us Go On by Arlen Chitwood, Chapter 1, “From Aaron to Melchizedek.”)
(Note also in the type that Ishmael [the father of the Arabic nations surrounding Israel in the Middle East] died only after Abraham remarried [Genesis 25:1-2, 17]. In this respect, Middle East peace will be out of the question until the coming Messianic Era, when the man described in Genesis 16:12 will pass from the scene.)
Abraham, Summary and Time Chart
By Robert I. Bradshaw





Links like the following are found throughout this website. They take one to Word Documents in my computer which has virus protection. They are SAFE to open and print! Abraham Summary and Time Chart by Robert Bradshaw.docx
Biblical Training Library - Nuzi Tablets in this site may be of interest.
To website CONTENTS Page.
“Our war with the descendants of the apes and pigs (i.e., Jews)
is a war of religion and faith. Long Live Fatah!”
Echoing Article 7 of the Hamas Charter of 1988,
“Hamas has been looking forward to implementing Allah’s promise,
whatever time it might take.
The prophet [Muhammad] said, "The time (of Resurrection) will not come
until Muslims will fight the Jews; until the Jews hide
behind rocks and trees, which will cry,
'0 Muslim! There is a Jew hiding behind me, come and kill him!’”
Islamic Hatred:
The Foundation of the Palestinian/Israeli Conflict
from the July 08, 2014 eNews issue
The beauty, more aptly stated, the ugly in writing about the Middle East is nothing really changes. You could do a piece today or a decade ago about a homicide bomber, or “peace talks” being broken off for some reason or other, or violence escalating. The dictates fueling this contention remain the same.
Arafat Turns Down Peace
The following is a summation according to Dennis Ross, the senior adviser to President Clinton at the Taba negotiations in 2000:
1) Yasser Arafat presented no ideas at Camp David.
2) The Taba talks would have happened in late September if not for the outbreak of violence. Arafat knew the US was ready to make a proposal and thus promised to control the violence, but didn’t. (I think he was hoping that he could leverage the violence into political gain.)
3) All of Gaza and a net of 97% of the West Bank were offered at Taba.
4) The West Bank area offered was contiguous, not “cantons.”
5) The Jordan valley would be under Israeli patrol for only 6 years.
6) The Palestinians were offered a capital in eastern Jerusalem.
7) There would be a “Right of Return” to the nascent Palestinian state.
8) A $30 Billion fund to compensate refugees would be set up.
9) Taba was rushed due to Clinton’s, not Barak’s, end of term.
10) Members of the PA delegation thought Taba was the best they could hope to get and encouraged Arafat to accept it.
11) Arafat accepted everything he was given at Taba, but rejected everything he was supposed to give.
Arafat scuttled the Camp David offer. Arafat scuttled the Taba offer. Arafat scuttled the Mitchell plan. Arafat scuttled the Tenet plan. Arafat scuttled the Zinni plan.
Most looking for a “just” solution to this age-old conflict would agree with Ross on this one. But equally the old adage, “the Palestinians never miss an opportunity to miss an opportunity” also came into play 8 years later.
Abbas Turns Down Peace
On September 16, 2008, Israeli Prime Minister Ehud Olmert presented Mahoud Abbas with a similar plan for a two-state solution: He offered to make Jerusalem the capital of two states—Israel in the western part and a Palestinian capital in the east. The Old City of Jerusalem would be administered by a committee made up of so-called wise people including Palestinians, Jordanians, Saudis, Americans and Israelis. Surprising to some but not to others, Abbas likewise turned it down.
Short of total Israeli capitulation on all topics of concern, it’s evident these issues—including statehood itself—are not what’s driving this conflict. If it was, a compromise could have been reached 66 years ago when the Arab world turned down the creation of a free, democratic, Palestinian state to live peacefully alongside its nascent sibling, the Jewish state of Israel.
Foreshadowing the future, the night before the U.N. was to vote on Partition, September 16, 1947, Arab League Secretary Azzam Pasha, as would his successors in years to come, rejected compromise and statehood opting instead for war. What was his motivation? Why would Arafat and Abbas later follow suit?
For anyone not named Barack Obama, Hillary Clinton, or George W. Bush for that matter, it’s not difficult to ascertain. This is not and never was a secular dispute.
Islamic Hatred of Jews
The underlining issue here is indoctrinate enmity of Jews taught to generations of Palestinians, past, present and most likely future.
As moms and dads get ready to send their kids off to summer camp to participate in boating, camping, and sports, Palestinian parents are sending nearly 10,000 boys at a time to another type of camp in the Gaza Strip.
At this camp some of the crafts taught are how to kidnap an Israeli soldier. Children between the ages of 6–16 are enriched by learning the fine art of crawling under barbed wire. The final activity for the day is a game of jumping over burning tires and ducking for cover behind sandbags as counselors fire live rounds over their heads.
The detestation of Jews, not just Israelis, is intrinsic in the Islamic world. No Pollyanna, political spin can deny this. To be certain, the hatred is populist, it’s ubiquitous amongst the Palestinian people, the vast majority of which are adamantly opposed to any rapprochement with Israel.
What animus can be greater than a mother happily sending her children to commit suicide for the sake of a cause?
At the funeral of Izz Al-Din Al-Masr, the infamous homicide killer that blew up the Sbarro restaurant killing 15 people in 2001, his mother had this to say:
By Allah, today is the best day of my life. I feel that our Lord is pleased with me, because I am offering something [my son] for Him. I wish to sacrifice more [sons] for Allah’s forgiveness, and for the flag of Islam.
Juxtapose this admonition with that of Naphtali Fraenkel’s mother, one of the kidnapped [and murdered] Israeli teenagers: “We just want to embrace our children.” It’s unmistakable, the Palestinian mindset indicates a theological clash of civilizations, not a secular dispute.
Such rancor is beyond the limits most rational people can fathom. Yet it’s the reality of the Middle East conflict. As they’ve pressured and cajoled Israel into unrequited tangible concessions, it’s perplexing that the Obama Administration doesn’t distinguish or doesn’t care to recognize that from the Palestinian standpoint, this is a holy war. Palestinian mothers aren’t sending their kids off to meet Allah because some guy extended his porch in a Jewish settlement.
More likely they are responding to the invocations of a moderator at a Fatah event in 2012 who proclaimed: “Our war with the descendants of the apes and pigs (i.e., Jews) is a war of religion and faith. Long Live Fatah!” At least he’s honest. Lauding the “moderate” faction of the new “unity” government, the speaker was just echoing Article 7 of the Hamas Charter of 1988:
“Hamas has been looking forward to implementing Allah’s promise, whatever time it might take. The prophet [Muhammad] said: ‘The time (of Resurrection) will not come until Muslims will fight the Jews; until the Jews hide behind rocks and trees, which will cry:
"0 Muslim! There is a Jew hiding behind me, come and kill him!’” — Sahih Muslim, Book 41, Number 6985
This quote and countless others come from scriptures in the Koran and the words of the Prophet Muhammad found in the Hadith.
The crux of this conflict goes even beyond dar-al Islam, the Islamic concept which doesn’t allow for a non-Muslim country to exist on land claimed by Islam. The expressed aims of Hamas, Hezbollah, and their offshoots isn’t just to banish Israelis from Israel, or even to return them to submissive dhimitude, it’s to kill Jews—plain and simple. Political correctness aside, that’s the bottom line that even the Left in Israel is grudgingly beginning to acknowledge.
As stated earlier, when speaking of the Middle East conflict, nothing ever changes except employing modern tools, and resurgent Islam is once again on the move. For those willing to remove blinders from their eyes it’s not difficult to ascertain that the Palestinian/Israeli conflict is just one battle in a religious war being fought by Muslim zealots throughout the world. In defeating Islam at the battle of Tours in 732, Charles Martel recognized this. Hopefully, before it’s too late Western leaders will see it as well today.
Jerry Sobel is a writer specializing in the Middle East conflict. For the past 40 years his essays have appeared in hard copy and cyber publications throughout the world. The Israel Advocates goes out to 26,000 people, once a month.
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K-House eNews by Chuck Missler, Islamic Hatred: The Foundation of the Palestinian/Israeli Conflict
Word Document: Islamic Hatred from eNews.docx which is SAFE to open and print.
To website CONTENTS Page.

The Nuzi material is valuable for corroborating the accuracy of Genesis and also for giving a better understanding of its meaning. This article will pass over the many references to features of life that probably were common in most parts of Near E at that time, but will note particularly a few that are valuable for throwing special light on the Book of Genesis.
Nuzi Tablets
By Biblical Training Organization Library
NUZI [nōō’ zĭ]
A town occupied by Hurrians in the second millennium B.C. The name is always written in cuneiform [an ancient wedge-shaped script] as Nu-zi, and has not yet been found in any case other than the genitive [the case expressing ownership].
LOCATION AND IMPORTANCE
The remains of Nuzi were buried in the mound of Yorghan Tepe, about nine miles west of the modern town of Kirkut in northeastern Mesopotamia. It was excavated in 1925-1931 by the American Schools of Oriental Research in conjunction with the Harvard University Museum. The importance of Nuzi for the Bible student results from the fact that the 4000 clay tablets found there probably give a fuller picture of the life of the individual citizens of the place than can be gained for any other town in the ancient Near E, with the possible exception of Mari. However, at Mari most of the tablets deal mainly with the royal family and its political activities, while at Nuzi there were found records of the life and activity of hundreds of ordinary citizens. Still more important to the Bible student is the fact that at many points the customs evidenced in these tablets show a remarkable similarity to those described in the Book of Genesis. Thus the Nuzi material is valuable for corroborating the accuracy of Genesis and also for giving a better understanding of its meaning. This article will pass over the many references to features of life that probably were common in most parts of Near E at that time, but will note particularly a few that are valuable for throwing special light on the Book of Genesis.
RELATION TO GENESIS
Connection with Haran
Haran in northern Mesopotamia, is important in Biblical history. It was here that Abram lived for many years before moving on to Canaan. Many of his relatives remained in Haran. Rebekah was brought from Haran to marry Isaac. Jacob returned to the home of his uncle Laban in Haran and spent many years there.
Although Nuzi is far to the east of Haran, both cities were a part of the region occupied by the Hurrians during the second millennium B.C., and it is therefore not surprising to find that many of the customs and laws evidenced in Nuzi between 1500 and 1400 B.C. are reflected in the activities of the patriarchs at a somewhat earlier period.
The importance of written documents
There was a time when it was widely held that the Pentateuch could not have been written by Moses because it was thought that at that time writing had not been invented. While there is now abundant evidence to the contrary from various sources, it is of particular interest to note that at Nuzi at this early time written documents were extremely important and a great many of them were produced.
Adoption
Dozens of adoption tablets have been found at Nuzi. Israelite law, so detailed on many subjects, contains no regulations for adoption, and the history of the Hebrews in Palestine after the Conquest, as recorded in the OT contains no evidence of such a practice. But, at Nuzi, it was customary, if a man had no children, to adopt someone to carry on his name and inherit his property. This seems to be reflected in the statement of Abraham, before Isaac was born, that unless the Lord should give him a child, Eliezer of Damascus would be his heir (Genesis 5:2).
Teraphim, or household gods
The incident of the Teraphim (Genesis 31:17-35) was extremely puzzling before the discovery of the Nuzi documents. When Jacob determined to leave his uncle Laban [Audio], Rachel stole Laban’s teraphim or household gods. Returning to his home, Laban was greatly excited, not simply because his daughters and his son-in-law had left without notice, nor because of the great amount of property that they had taken with them, which Jacob had amassed during his sojourn in Haran but primarily because of the loss of the household gods.
Jacob, with his great number of flocks and herds, must have had a sizable number of shepherds, and it would have required a considerable force to overcome the resistance that he could offer. Laban pursued Jacob three days, taking with him a sufficient number of supporters to cause Jacob to be terrified at his approach. Thus the pursuit of Jacob was a very expensive proposition for Laban. In the Middle Ages students wondered why Laban would have gone to so much expense and trouble on account of these household gods. It was suggested that the teraphim might have been made of gold. Even if this were the case their intrinsic value would hardly have been enough to pay for Laban’s expedition, since they were very small. This was evident from the fact that Rachel was able to hide them in the saddle-basket on which she was sitting in her tent. Though her father searched the tent most thoroughly, he never suspected their presence.
The mystery became still greater when it was noticed that Jacob was utterly shocked at the idea that he might have stolen the teraphim. When Laban was unable to find them, Jacob bitterly rebuked him for his suspicion (Genesis 31:36-42).
Previous to the discovery of the Nuzi documents, the whole situation was obscure, and it would have been equally so at the time of the Israelite kingdom when, according to the critics, the story would have been composed. The tablets from Nuzi show that according to Hurrian custom at that early time, if a man desired to appoint a son-in-law as his principal heir he would turn over to him his household gods. After the man’s death, appearance in court with the household gods would be accepted as proof of such a disposition. Rachel was trying to secure all of Laban’s property for her husband, and Jacob was rightfully indignant at being accused of attempting such an underhanded trick. The whole incident becomes understandable in the light of these facts, and it becomes clear why Laban, still suspicious, desired that a boundary stone be put up at Mizpah, and that Jacob should swear that he would not pass over this boundary in order to do him harm (Genesis 31:44-53, especially Genesis 31:52). The Nuzi tablets make it clear that a great part of Laban’s reason for this was his desire that at his death, the remainder of his property should go to his own sons and not be taken away from them by Jacob. It is good to note that later Jacob demanded that any strange gods in the hands of his people be buried (Genesis 35:2-4), and that at no time did Jacob try to make false use of these teraphim.
Sisterhood
To the modern reader it seems strange that Abraham should have said that Sarah was his sister instead of stating what to Pharaoh was the more important fact, that she was his wife (Genesis 12:11-20). It is still stranger that he should have repeated this act in the land of Abimelech [Audio] (Genesis 20:1-18), and perhaps even more so that Isaac should later have followed his example (Genesis 26:6-16). It has been suggested that light may be thrown on these perplexing incidents by the discovery at Nuzi, as evidenced by many legal contracts, that a position called “sisterhood” was there considered to be of even more importance than that of a wife, and that a wife was sometimes elevated by a special act to this superior position. In view of the evidence that this was the custom in the area in which Abraham had spent many years, it is not impossible that Abraham and Isaac may have felt that they were giving their wives a more important and secure position by calling them sisters. Since such a custom was evidently unknown to Pharaoh or to Abimelech an unfortunate situation resulted. Yet, although Pharaoh and Abimelech accused the patriarchs of misrepresentation, there is no evidence in the Scripture of Abraham and Isaac having felt guilty or of God having condemned them for their words. God punished Pharaoh and Abimelech for what they had done, but, as far as we know, He did not rebuke Abraham. Therefore it is not impossible that it was a case of misunderstanding rather than of misrepresentation. The incident is quite understandable from this viewpoint in the light of the Nuzi documents. In such a case it is hard to imagine that the story could have originated in the time of the Israelite kingdom when this custom would have been completely unknown.
Hagar
There is a similar situation in the events concerned with Hagar and Ishmael. It might seem strange that Sarah should have requested Abraham to impregnate her maidservant Hagar in order that she might raise up a son for Sarah (Genesis 16:2). Again the Nuzi documents show that what occurred was exactly in line with the customs at Haran. In the Hurrian society, where the son was so very important, if a wife did not have a son it was regular practice for her to provide her husband with a slave-wife for this purpose.
Prior to the discoveries at Nuzi a certain amount of light had been thrown on this incident by somewhat similar regulations in the Code of Hammurabi, which was discovered in 1901. Yet this did not entirely solve the problem, for in that Code (paragraph 144) only a priestess is specifically given this right, and she is not entitled to claim the concubine’s children for herself.
The maidservants of Leah and Rebekah
Until recently critical students have been united in declaring that the statements in Genesis 29:24, 29 that Laban gave a named maidservant to each of his daughters were clearly later interpolations from the P document [the Priestly source (P): hypothetically written 500 BCE by Kohanim (Jewish priests) in exile in Babylon] and out of harmony with the rest of the story, which they attributed to an earlier document. It is evident, however, from the Nuzi tablets, that at the time of Jacob it was in that civilization a normal part of a marriage agreement that the father-in-law should give the bride a maid, her name being regularly specified in these documents.
The Habiru
Nuzi tablets are also of importance because of the continuing discussion as to the origin of the term Heb. Genesis 14:13 mentions “Abram the Hebrew,” and in Genesis 40:15 Joseph tells the Egyptians that he was stolen out of “the land of the Hebrews.” These occurrences make it seem unlikely that the term originally meant simply a descendant of Jacob, or even a descendant of Abraham. Nuzi is only one of various sources in the Near E where ancient documents refer to a people called the Ha-bi-ru who seem to have been landless wanderers, sometimes entering into voluntary servitude. Although Nuzi material contains a number of such references, they are insufficient to solve the problem, but may form an important link in its examination. See Habiru, Hapiru.
Other points of contact
Since the contracts, wills, memoranda and other types of material in the Nuzi documents give a varied and extensive picture of many phases of life, scholars point out still other similarities between its customs or laws and those of Genesis. Some of these represent features common to other portions of ancient Near Eastern civilization. Others are equally true of later periods of Biblical history. In this article the attempt has been made to confine the discussion mainly to such matters as are peculiar to the time of the patriarchs, which therefore may provide strong support for the idea that the Genesis narrative is true, and also that it was written at an early time, before Hurrian customs and laws had disappeared as a result of the on-march of the Assyrian conquerors.
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Biblical Training Library - Nuzi Tablets
Word Document: Nuzi Tablets by Biblical Training Org. Lib..docx which is SAFE to open and print.
Also Abraham, Summary and Time Chart in this site may be of interest.
To website CONTENTS Page.
Then, following the conversion of the entire nation when Christ returns at the end of the Tribulation, the main harvest will appear. And the entire nation will then go forth with God’s message to the Gentile nations throughout the earth.
The Complete Purpose for Israel’s Existence Realized
Excerpt from Judgment of the Great Harlot by Arlen Chitwood of Lamp Broadcast
God called Israel into existence to be the channel through which He would deal with mankind at large. The Word of God would be given through Israel, a Redeemer for fallen man would arise out of Israel, Israel would be God’s witness to the nations, and Israel would rule the nations within a theocracy, with the nations being blessed through Israel.
Israel has given mankind the Word of God, and a Redeemer has arisen out of Israel. But the remainder of God’s purpose surrounding Israel’s existence awaits a future fulfillment.
The past theocracy under the old covenant never approached the heights surrounding the reason for Israel’s existence, but the future theocracy under the new covenant will. In that day, God will “cleanse” the nation, give the nation “a new heart,” and place “a new spirit” within the Jewish people. In that day, God will cause them to walk in His “statutes” and keep His “judgments” (Ezekiel 36:25-27). In that day, God will put His law “in their inward parts, and write it in their hearts.” And in that day, the one true and living God will be Israel’s God, and the Jewish people will be His people (Jeremiah 31:31-33).
The 144,000 Jewish evangels (Revelation 7, Revelation 12, and Revelation 14) will form a first fruit of the nation during the Tribulation and will carry God’s message to the Gentiles worldwide during this time. This will result in the conversion of “a great multitude,” which no man will be able to number, “of all nations, tribes, peoples, and tongues” (Revelation 7:9).
Then, following the conversion of the entire nation when Christ returns at the end of the Tribulation, the main harvest will appear. And the entire nation will then go forth with God’s message to the Gentile nations throughout the earth.
As well, the theocracy will be restored to Israel. And a restored nation will hold the scepter, ruling the Gentile nations, with the Gentile nations, in turn, being blessed through/by Israel (cf. Zechariah 8:20-23).
This is what awaits Israel and the nations of the earth following the horrors that will befall those upon the earth during the Tribulation. And this will occur by and through the “Sun of righteousness” arising “with healing in His wings” (Malachi 4:1-2).
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Word Document: The Complete Purpose for Israel’s Existence Realized by Arlen L. Chitwood.docx which is SAFE to open and print.
(For commentary concerning the beast and Israel [the harlot woman] in Revelation 17; 18; 19a, refer to The Time of Jacob's Trouble by Arlen Chitwood.)
To website CONTENTS Page.
Man, an entirely new creation, made after the image and likeness of God, was brought into existence to take the governmental reins of the earth (Genesis 1:26-28). But the first man (the first Adam), through sin, was disqualified, necessitating the appearance of the second Man (the last Adam) to effect redemption and the ultimate realization for man’s creation.
Crowned Rulers — Christ, Christians
By Arlen Chitwood of Lamp Broadcast
When Christ returns to the earth at the conclusion of the Tribulation, He will have many crowns upon His head (Revelation 19:12). But these crowns, by comparing this section in Revelation with other passages of Scriptures on the subject, are not crowns that Christ will wear during the Messianic Era. Christ is destined to wear the crown that Satan presently wears; and at the time Christ returns to the earth, Satan will still be in possession of his crown. Satan’s crown will have to be taken from him (by force) and given to Christ before Christ can actually sit upon the throne and occupy, in its fullest sense, the position depicted in Revelation 19:16:
“KING OF KINGS AND LORD OF LORDS.”
Saul and David, Satan and Christ
Certain things concerning crowns, especially relative to the crown that Christ is to wear, can possibly best be illustrated by referring to the typology of Saul and David in the books of 1, 2 Samuel.
Saul had been anointed king over Israel, but Saul rebelled against the Lord and was rejected (as king) by the Lord (1 Samuel 10:1ff; 15:1-23). David was then anointed king in Saul’s stead (1 Samuel 16:1-13). However, Saul did not immediately relinquish the throne; nor did David make an attempt to immediately ascend up to the throne. Saul, even though rejected, with his anointed successor on hand, was allowed to continue his reign.
Affairs continued after this fashion in the camp of Israel until David eventually found himself in exile, living out in the hills (e.g., in the cave of Adullam). During this time, certain individuals who were dissatisfied with existing conditions in the camp of Israel under Saul gathered themselves unto David (1 Samuel 22:1-2). They separated themselves from affairs in the kingdom under Saul and lived out in the hills with David. He became “a captain over them”; and they were faithful to him, anticipating the day when Saul would be put down and David would take the kingdom.
The day eventually came when this occurred. Saul, following a battle and an attempted suicide, was slain by an Amalekite. His crown was taken and given to David (1 Samuel 31:1-13; 2 Samuel 1:1-10). Then, David and his faithful men moved in and took over the government (2 Samuel 2:1ff).
The entire sequence of events depicting Saul and David typifies great spiritual truths concerning Satan and Christ:
Just as Saul was anointed king over Israel, Satan was anointed king over the earth.
Just as Saul rebelled against the Lord and was rejected, Satan rebelled against the Lord and was rejected.
Just as David was anointed king while Saul continued to reign, Christ was anointed King while Satan continued to reign.
Just as David did not immediately ascend the throne, Christ did not immediately ascend the throne.
Just as David eventually found himself in a place removed from the kingdom (out in the hills), Christ eventually found Himself in a place removed from the kingdom (heaven).
Just as David gathered certain faithful men to himself during this time (anticipating his future reign), Christ is presently gathering certain faithful men to Himself (anticipating His future reign).
Just as the day came when Saul was put down, the day will come when Satan will be put down.
Just as Saul’s crown was taken and given to David, Satan’s crown will be taken and given to Christ.
And just as David and his faithful followers then moved in and took over the government, Christ and His faithful followers will then move in and take over the government.
Purpose for the Present Dispensation
A principle of divine government set forth in the type of Saul and David shows the necessity of an incumbent ruler, although rejected, continuing to reign until replaced by his successor. The government of the earth is a rule under God by and through delegated powers and authorities. In this respect, Satan rules directly under God (though a rebel ruler), and a great host of subordinate angels rule with him.
Even though Satan and his followers have been rejected, they must continue in power (as Saul and those ruling with him) until replaced by Christ and His followers (as when David and his faithful followers took the kingdom). God will not, at any time, allow conditions to exist upon the earth in which there is no divinely administered government by and through delegated powers and authorities. Even though the government of the earth is in disarray today, because of Satan’s rebellion, it is still under God’s sovereign power and control (Daniel 4:17-34).
The present dispensation is the time during which the antitype of David’s faithful followers being gathered to him occurs. As during David’s time, so during the present time — there must be a period, preceding the King coming into power, during which the rulers are acquired, called out. David’s men were the ones who occupied positions of power and authority with him after he took Saul’s crown. Thus will it be when Christ takes Satan’s crown. Those who are being called out during the present time are the ones who will occupy positions of power and authority with Him during that coming day.
Satan will be allowed to continue his reign until God’s purpose for this present dispensation has been accomplished. Then, he and those ruling with him will be put down, and an entirely new order of rulers will take the kingdom. Christ will enter into the position previously occupied by Satan, and Christians will enter into positions previously occupied by angels ruling under Satan.
And since Christ (replacing Satan) will wear the crown presently worn by Satan, it only naturally follows that Christians (replacing subordinate powers and authorities) will wear crowns presently worn by angels ruling under Satan. All of these are crowns that neither Christ nor Christians can come into possession of until Satan and his angels have been put down at the end of the Tribulation.
Angelic Rule About to End
The originally established angelic rule over the earth has continued uninterrupted since the beginning, preceding man’s existence on the earth. However, with the creation of Adam, God announced that a change was in the offing. Man, an entirely new creation, made after the image and likeness of God, was brought into existence to take the governmental reins of the earth (Genesis 1:26-28). But the first man (the first Adam), through sin, was disqualified, necessitating the appearance of the second Man (the last Adam) to effect redemption and the ultimate realization for man’s creation.
The price has been paid, but redemption includes far more than that which presently exists. Redemption includes the complete man (body, soul, and spirit), it includes the earth (presently under a curse), and the goal of redemption will be realized only when man has been brought into the position for which he was created (ruling over a restored earth).
Scripture clearly attests to the fact that the “world [‘inhabited world’] to come” will not be placed “in subjection” to angels (Hebrews 2:5). Man is the one to whom power and authority will be delegated.
This is clearly seen by and through the action of the twenty-four elders in Revelation 4:10, removing themselves from their thrones (Revelation 4:4) and casting their crowns before God’s throne. Their activity can only be with a view to the fact that the government of the earth, at this point in the sequence of events depicted in the book, is about to change hands.
These twenty-four elders can only be a representative group of heavenly beings (angels) who, up to this time, had held positions within a sphere of governmental power and authority relative to the earth. And at this point in the book, by and through the action of these elders, the way will be opened for God to transfer the government of the earth from the hands of angels to the hands of man.
(These crowns are cast before God’s throne [cf. Revelation 4:1-4, 10; 5:1-7] because the Father alone is the One who places and/or removes rulers in His kingdom [Daniel 4:17-37; 5:18-21]. He alone is the One who placed those represented by the twenty-four elders in the positions that they occupied; and He alone is the One who will place individuals in particular positions in the kingdom of Christ [Daniel 4:17, 23-25; Matthew 20:20-23].These crowns cast before God’s throne can only have to do with the government of the earth. And, at this point in the book, they can be worn by angels alone, for the Son will not yet have taken the kingdom [cf. Daniel 7:13-14; Revelation 11:15]. These crowns are relinquished to God at this time [with a view to man, rather than angels, ruling in the kingdom] so that He can appoint those who had previously been shown qualified at events surrounding the judgment seat [Revelation 1; 2; 3] to positions of power and authority; and those whom God appoints will wear these crowns in Christ’s kingdom.)
The transfer of the government of the earth, from the hands of angels into the hands of man, in reality, is what the first nineteen chapters of the book of Revelation are about; and, as well, this is what all of Scripture preceding these nineteen chapters is also about. In this respect, these twenty-four elders casting their crowns before God’s throne forms a key event that one must grasp if he would properly understand the book of Revelation and Scripture as a whole.
Christ and His bride, in that coming day, will rule the earth in the stead of Satan and his angels. And, in the process of ruling in this manner, they will wear all the crowns worn by Satan and his angels prior to Satan’s fall.
Thus, that which is depicted by and through the action of the twenty-four elders in Revelation 4:10-11 is contextually self-explanatory. This has to do with the government of the earth, it occurs at a time following events surrounding the judgment seat (Revelation 1; 2; 3) but preceding Christ being shown worthy to break the seals of the seven-sealed scroll (Revelation 5), and it occurs at a time when Satan’s reign is about to be brought to a close.
After events in Revelation 1; 2; 3 have come to pass, for the first time in man’s history, the person (the bride) who is to rule with the One to replace Satan (Christ) will have been made known and shown forth. And events in Revelation 4 reflect that fact.
Only one thing could possibly be in view at this point in the book, for the bride will not only have been made known but will be ready for events surrounding the transfer of power to begin. The twenty-four elders casting their crowns before God’s throne can only depict the angels who did not go along with Satan in his rebellion; and they will willingly relinquish their crowns, with a view to those comprising the bride wearing these crowns during the Messianic Era.
But the crowns worn by Satan and those angels presently ruling with him are another matter. These crowns will have to be taken from Satan and his angels by force when Christ returns to overthrow Gentile world power at the end of the Tribulation (a power exercised during Man’s Day under Satan and his angels [Daniel 10:13-20]).
The identity of the twenty-four elders is shown not only by their actions and the place in which this occurs in the book but also by their number. Comparing Revelation 4 and Revelation 12 (Revelation 4:4, 10-11; 12:3-4), it appears evident that the government of the earth — originally established by God prior to Satan’s fall — was representatively shown by three sets of twelve, thirty-six crowned rulers. “Three” is the number of divine perfection, and “twelve” is the number of governmental perfection.
Those angels who did not follow Satan in his attempt to exalt his throne would be represented by the twenty-four elders — two sets of twelve, showing two-thirds of the original contingent of angels ruling with Satan. And the angels who did go along with Satan, presently ruling with him, would be represented by a third set of twelve, showing the other one-third of the original contingent of angels ruling with Satan (Revelation 12:3-4).
In this respect, these three representative sets of twelve would show divine perfection in the earth’s government. And, also in this respect, this same perfection in the structure of the earth’s government has not existed since Satan’s attempt to exalt his throne.
But, this structured perfection will one day again exist in the earth’s government. When Christ and His bride ascend the throne together, crowns worn by those represented by all three sets of twelve will be brought together again. Then, divine perfection will once again exist in the government of the one province in God’s universe where imperfection has existed for millennia.
Stephanos, Diadema
There are two words in the Greek text of the New Testament which are translated “crown” in English versions. The first and most widely used word is stephanos (or the verb form, stephanoo), referring to a “victor’s crown” or a crown denoting certain types of “worth” or “valor.” The other word is diadema, referring to a crown denoting “regal authority,” “kingly power.”
Stephanos (or the verb form, stephanoo) is the only word used for “crown” in the New Testament outside the book of Revelation. This, for example, is the word used referring to the “crown of thorns” placed upon Christ’s head immediately preceding His crucifixion (Matthew 27:29; Mark 15:17; John 19:2, 5). This is also the word used throughout the Pauline epistles, referring to “crowns” awaiting faithful Christians (1 Corinthians 9:25; Philippians 4:1; 1 Thessalonians 2:19; 2 Timothy 2:5; 4:8). James, Peter, and John also used stephanos in this same sense (James 1:12; 1 Peter 5:4; Revelation 2:10; 3:11). The writer of Hebrews used this word (the verb form, stephanoo) referring to positions that will ultimately be occupied by Christ and His co-heirs in “the world [‘inhabited world’] to come” (Hebrews 2:5, 7, 9). Then John used the word six additional times in the book of Revelation in several different senses (Revelation 4:4, 10; 6:2; 9:7; 12:1; 14:14).
Diadema, the other word used for “crown” in the New Testament, appears only three times; and all three occurrences are in the latter part of the book of Revelation (Revelation 12:3; 13:1; 19:12). The first two references have to do with power and authority possessed by incumbent earthly rulers immediately preceding and within the kingdom of Antichrist, and the latter reference has to do with power and authority that Christ will possess at the time He returns and takes the kingdom.
The way in which these two words are used in the New Testament relative to the government of the earth must be borne in mind if one is to properly understand the Scriptural distinction between the use of stephanos and diadema. Diadema (referring to the monarch’s crown) is used only where one has actually entered into and is presently exercising regal power. Stephanos is never used in this respect. The word appears in all other occurrences, covering any instance where the word “crown” is used apart from the present possession of regal power (though the possession of such power at a past or future date can be in view through the use of stephanos). Then, as previously seen, diadema is used when one actually comes into possession of this power.
An understanding of the distinction between stephanos and diadema will reveal certain things about the twenty-four elders that could not otherwise be known. They each cast a stephanos before the throne, not a diadema. This shows that they were not then occupying regal positions, though crowned and seated on thrones.
At one time they would have occupied such positions (wearing diadems); but with the disarray in the governmental structure of the earth, resulting from Satan’s rebellion, they ceased exercising regal power (for, not participating in his rebellion, they no longer retained active positions in his rule). Their crowns could then be referred to only through the use of the word stephanos; and these crowns would, of necessity, have to be retained until the time of Revelation 4:10.
In this respect, overcoming Christians have been promised a stephanos (victor’s crown), never a diadema (monarch’s crown); but the promised stephanos will become a diadema at the time overcoming Christians assume positions on the throne with Christ. There can be no such thing as either Christ or His co-heirs wearing a stephanos in that day. They can only wear the type crown referred to by the word diadema.
Then, note that the One who, in time past, wore a crown of thorns (a stephanos), will one day come forth with many diadems upon His head, for the Father will not only have delivered the kingdom into His Son’s hands but the Son will, at that time, have a consort queen and be ready to ascend the throne (cf. Daniel 7:13-14; Revelation 19:7-9). And because of this, when He comes forth, the announcement can be sounded for all to hear:
“KING OF KINGS AND LORD OF LORDS” (Revelation 19:16).
(Crowns to be worn by Christ and His bride, in that coming day, will include the crowns relinquished willingly in Revelation 4:10 [undoubtedly the crowns on Christ’s head in Revelation 19:12, which can, at this point in the book, be referred to as diadems] and the crowns subsequently taken by force from Satan and his angels.)
Christ, at that time, will have entered into His long-awaited regal position. And the first order of business will be the putting down of the beast, the kings of the earth (Gentile world power, as it will exist in that day), and Satan and his angels (Revelation 19:17-20:3). Satan and his angels cannot be allowed to reign beyond the point Christ assumes regal power. Their crowns (diadems) must, at this time, be taken and given to others — those to whom they will then rightfully belong.
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Bible One - Arlen Chitwood's The Time of Jacob’s Trouble, Appendix 2
Word Document: Crowned Rulers — Christ, Christians by Arlen L. Chitwood.docx which is SAFE to open and print.
(For additional information on the preceding, refer to Crowns Cast Before God’s Throne!, The Ranks Of The Crowns! and DEFINITELY Why did God Create Man? in this site.)
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The human body has many members, yet each one has a unique role to play. The health and welfare of the body depend on the proper functioning of each member. That is how it is in the body of Christ.
God's Seven Spiritual Gifts
In God's great gift of salvation, we have a number of benefits and responsibilities. Gifts of the Spirit are benefits to each believer [one gift per believer], but they come with responsibilities.
There are two Greek words that are primarily used to describe the gifts of the Spirit. Pneumatika refers to their source, the Holy Spirit (pneuma) of God, and charismata refers to the fact that they are granted as an act of God's grace (charis). Since they are given by grace, we are reminded that they are not based on our worthiness or personal abilities, but on God's sovereign choice. Since they are given by the Spirit of God, they are a part of the new life granted to us in Christ (and may be drastically different from our perceived capabilities or desires prior to salvation).
See Romans 12:6-8 [gifts], Ephesians 4:11 and 1 Corinthians 12:28 [ministries], 1 Corinthians 12:6-10 [effects].

(Note: Different Gifts applied to different Ministries produce different Effects [results].)
Serving through Spiritual Gifts (Romans 12:3-8)
Paul speaks through the grace that was given to him as an apostle of the Lord Jesus. He is going to deal with various forms of straight and crooked thinking.
First he says that there is nothing in the gospel that would encourage anyone to have a superiority complex. He urges us to be humble in exercising our gifts. We should never have exaggerated ideas of our own importance. Neither should we be envious of others. Rather, we should realize that each person is unique and that we all have an important function to perform for our Lord. We should be happy with the place God has dealt to us in the Body, and we should seek to exercise our gifts with all the strength that God supplies.
The human body has many members, yet each one has a unique role to play. The health and welfare of the body depend on the proper functioning of each member.
That is how it is in the body of Christ. There is unity (one body), diversity (many), and interdependency (members of one another). Any gifts we have are not for selfish use or display but for the good of the body. No gift is self-sufficient and none is unnecessary. When we realize all this, we are thinking soberly.
Our gifts differ according to the grace that is given to us. In other words, God's grace deals out differing gifts to different people. And God gives the necessary strength or ability to use whatever gifts we have. So we are responsible to use these God-given abilities as good stewards.
The following is by Dr. Robert Jeffress, First Baptist Church of Dallas.
Spiritual gift – One per Christian. God's spiritual gift gives one the desire and power to achieve His purpose. Gifts help perfect the body of Christ. Exercising our gift causes us joy.
Prophecy – convict people of sin – Peter at Pentecost (Acts 2:1-47)
Serving – meeting practical needs of others – Mary and Martha (Luke 10:38-41)
Teaching – ability to present and clarify biblical truth -- pastors
Exhortation – comes along aside another Christian to help solve their problems using the Word
Giving – desire and ability to use person assets to further the cause of Christ
Lead – coordinating activities of others to achieve a common goal
Mercy – identify with and comfort those who are hurting
Seven Christians around a dinner table – hostess walks in with a dessert tray and spills the tray.

The following Word Document is SAFE to open and print: God's Seven Spiritual Gifts.docx
Also see Discovering Your Spiritual Gifts Test following a couple more commentaries.
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The one new man will comprise the co-heirs ruling with Christ in that coming day, following the time Satan and his angels will have been put down. And Christ, with His co-heirs, ruling in the stead of Satan and his angels, will exercise power and authority from the same realm where Satan and his angels presently rule.
God's Transition of Satan's Kingdom to Christ's Kingdom
Excerpts from Arlen Chitwood of Lamp Broadcast Commentaries
The Kingdom of Satan
The kingdom of Satan is actually a part of the overall kingdom of God. Angels rule domains throughout God’s kingdom, and their rulership over domains is looked upon and referred to as the rule over a kingdom. Delegated power and authority of this nature has to do with numerous kingdoms within one overall kingdom.
Satan, in time past, was among the angels given a kingdom and dominion. However, dissatisfied with the extent of his delegated power and authority, Satan sought to “exalt” his throne and “be like the most High [be like God Himself, the supreme Ruler over all].” And today Satan is a rebel ruler within his kingdom, along with one-third of his original contingent of ruling angels, who followed him in his attempt to increase his hold on power and authority [cf. Isaiah 14:12-14; Revelation 12:4].
Satan’s present kingdom is referred to as the kingdom of this world or his kingdom. Christ, at His first coming, called attention to both the resent kingdom under Satan and His coming kingdom when he said, “My kingdom is not of this world [lit., ‘not out of this world,’ referring to the present world kingdom under Satan]” [John 18:36a]. And this will explain that which is involved in I John 2:15ff, “Love not the world, neither the things that are in the world…”
It is this present kingdom under Satan which will one day become “the kingdom of our Lord, and of his Christ” [Revelation 11:15 ASV; 16:10; cf. Matthew 6:10]. And it is this kingdom, which Christ and His co-heirs will rule with a rod of iron for 1,000 years in order to bring the kingdom back into conformity with the way God has established individual kingdoms within His overall kingdom [cf. Psalm 2:6-9; 1 Corinthians 15:24-28; Revelation 2:26-28].
The Present Kingdom
The earth is a province in the kingdom of God, and Satan holds the position of Messianic Angel (the provincial ruler) over the earth. He has held this position since the time of his appointment by God in the beginning, prior to his fall; and he (along with angels ruling under him) will continue holding this position until he is one day replaced by Man — the second Man, the last Adam, with His co-heirs, redeemed from the lineage of the first man, the first Adam (Ezekiel 28:14-16; Hebrews 2:5-10).
Satan’s fall produced no change in his appointed position, for a principal of biblical government necessitates that an incumbent ruler hold his appointed position until his successor not only appears but is ready to take the scepter. There is no such thing as God removing a ruler from a province in His kingdom and not, at the same time, appointing another ruler.
Though Satan’s fall produced no change in His appointed position, it did bring about a change in the kingdom over which he ruled. The material kingdom itself was reduced to a ruin.
The earth was [‘But the earth became’] without form, and void; and darkness was [‘and darkness became’] upon the face of the deep.” (Genesis 1:2a; cf. Ezekiel 28:18b)
From that time until immediately prior to the creation of Adam, though Satan continued to occupy his appointed position, he ruled over a ruined kingdom shrouded in darkness.
Then, approximately 6,000 years ago God restored the earth, along with the light of the sun and moon, and brought man into existence with a view to man taking the scepter held by Satan. This is the way Scripture begins.
1. A creation.
2. A ruin of that creation, resulting from Satan’s sin.
3. A restoration of the ruined creation through divine intervention, over six day’s time.
4. Then, the creation of man to take the scepter, in the stead of Satan.
However, the incumbent ruler, Satan, brought about the first man’s fall; and this necessitated the appearance of the second Man to provide redemption before fallen man could one day hold the scepter, as God had originally intended. Satan, bringing about the first man’s fall, followed by God’s redemption of fallen man, follows the pattern previously established in Genesis 1:
1. A creation.
2. A ruin of the creation, resulting from Satan’s intervention.
3. A restoration of the ruined creation through divine intervention, over six days (6,000 years) time.
4. Then, redeemed man ultimately holding the scepter in the stead of Satan, realizing the reason for man’s creation in the beginning.
The earth had been brought into existence for a purpose — “to be inhabited,” i.e., to be an inhabited province in God’s kingdom (Isaiah 45:18); and, following its ruin, the earth was restored in order that God’s purpose for the earth might be realized.
Man, likewise, had been brought into existence for a purpose (Genesis 1:26-28); and following man’s ruin, God began a work of restoration in order that His purpose for man’s existence might be realized.
As God (following Satan’s fall) restored the ruined material creation over a six-day period, He (following man’s fall) is presently restoring another ruined creation — ruined man — over the same length of time, with each day in the latter restoration being 1,000 years in length. Then, as God rested for a day following the prior restoration (Genesis 2:1-3), He will rest for a day, for 1,000 years, following the present restoration (Hebrews 4:4-9).
The pattern concerning how God restores a ruined creation was set at the very beginning, in the opening verses of Genesis. And man, a subsequent ruined creation, must be restored in exact conformity with the God-established pattern.
As this restoration pertains to “time,” it will occur over six days, over six thousand years (cf. Matthew 16:28-17:5; 2 Peter 1:15-18; 3:3-8). And there will then be a day of rest that will last for one day, for one thousand years. This is the earth’s coming Sabbath, toward which every earthly Sabbath pointed and every earthly Sabbath anticipated (Exodus 20:8-11; 31:13-17; Hebrews 4:4-9).
The whole of Scripture, progressing through six days of redemptive work, moves toward that coming Sabbath of rest. The skeletal structure was set in perfect form in the beginning, and the whole of Scripture beyond that point must rest on this structure. The whole of Scripture moves toward that coming seventh day when Christ and His co-heirs will take the scepter and rule the earth in the stead of Satan and his angels.
(For additional details concerning a correct interpretation and understanding of Genesis 1:1-2:3, refer to The Septenary Arrangement of Scripture, Beginning and Continuing and Building on the Foundation in this site or Bible One - Arlen Chitwood's The Study of Scripture, Ch. 2, Ch. 3, Ch. 4.)
From what realm though do Satan and his angels presently rule? It is clear from both Old and New Testament Scriptures that they rule from a heavenly realm over the earth. Satan and his angels have access to the earth (Genesis 6:2-4; Job 1:7; 2:2; 1 Peter 5:8; Jude 1:6), but they do not rule on the earth.
1) Location of Satan’s Rule — Old Testament
Daniel 10 presents certain insights into how the present kingdom of Satan is structured, along with the location of those administering power and authority in the kingdom. In this chapter, a heavenly messenger who had been dispatched to Daniel on the earth from that part of the heavens where God resides and rules (the northernmost point in the universe in relation to the earth [Isaiah 14:13, ASV]) was detained at a point in route. This messenger was detained in the heavens above the earth by “the prince of the kingdom of Persia.” Then Michael was dispatched from heaven, and the messenger remained there with “the kings of Persia” while Michael fought with the prince of Persia for his release (Daniel 10:13).
The picture presented is that of powerful angels in the kingdom of Satan ruling the earth from a heavenly realm through counterparts in the human race on earth. There was a prince (ruler) of Persia in the heavens, and there was a prince (ruler) of Persia on the earth. Then, in the heavens, there were lesser rulers associated with Persia (the kings of Persia); and the same would have been true in the earthly kingdom (cf. Daniel 2:39; 5:28-31; 7:5; 8:3-6, 20).
Then beyond that “the prince of Greece” is mentioned — another heavenly ruler, the angelic heavenly ruler over the Grecian kingdom on earth (Daniel 10:20). And the reason why attention is called to this heavenly ruler is easy to see and understand. Daniel, throughout his book, deals with the kingdom of Babylon, from the days of Nebuchadnezzar to the days of Antichrist; and Daniel 10:20 (“…the prince of Greece will come”) anticipated that day when Alexander the Great in the Grecian kingdom on earth would conquer the kingdom of Babylon under the Medes and the Persians (cf. Daniel 2:39; 7:6; 8:7, 8, 21-22).
Thus, there is not only a breakdown of powers in the heavenly kingdom under Satan corresponding to a breakdown of powers in various earthly kingdoms under fallen man but there is also a shifting of powers in the heavenly kingdom corresponding to a shifting of powers in the earthly kingdoms. In this respect, any person occupying a position of power in any Gentile earthly kingdom during the present age is merely occupying a position of power under Satan and his angels, as they rule from the heavens through counterparts on the earth.
(Note that the nation of Israel is the lone exception among nations on earth whose rulers presently hold positions of power and authority under fallen angels in the kingdom of Satan. The prince over Israel is “Michael” [Daniel 10:21], an angelic prince in the heavens who is not numbered among those ruling in Satan’s kingdom, as Israel is not numbered among the nations [Numbers 23:9.)
2) Location of Satan’s Rule — New Testament
The book of Ephesians presents the same picture of Satan’s present kingdom as the book of Daniel, though from a different perspective. Ephesians is a book dealing with the heavenlies, pointing to the place where the Christians’ future inheritance lies (Ephesians 1:3-23). Christians have been saved with a view to realizing an inheritance as co-heirs with Christ in a heavenly kingdom at a future date. That is one of two central messages in this book.
The other central message has to do with the present inhabitants of that heavenly sphere — Satan and his angels (Ephesians 1:21; 3:9-11; 6:11ff). They are said to reside “in heavenly places” (Ephesians 3:10), and Ephesians 6 presents an existing, ongoing warfare between Christians and these angels.
For we do not wrestle against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this age, against spiritual hosts of wickedness in the heavenly places [KJV: high places]. (Ephesians 6:12)
Thus, there is a present existing warfare between the heavenly rulers and Christians; and that warfare rages because Satan and his angels know the reason that the “one new man” in Christ has been called into existence (cf. Ephesians 3:9-11). The one new man will comprise the co-heirs ruling with Christ in that coming day, following the time Satan and his angels will have been put down. And Christ, with His co-heirs, ruling in the stead of Satan and his angels, will exercise power and authority from the same realm where Satan and his angels presently rule.(The words “in heavenly places” [Ephesians 3:10] and “in high places” [Ephesians 6:12] are both translations of the same Greek words, referring to a heavenly sphere. The reference, in both instances, is to angels exercising positions of power and authority from places in the heavens within the kingdom under Satan — the present existing kingdom of the heavens.
For additional information concerning the present existing kingdom under Satan, along with the coming kingdom under Christ, refer to The Most High Ruleth BOOK, in this site.)
Thus, the warfare rages because Satan and his angels will do everything within their power to prevent this transfer of power and authority; and it will continue to rage until Christians have been removed from the earth, anticipating Satan and his angels being removed from their heavenly realm (“threw them to [‘unto,’ ‘upon’] the earth” [Revelation 12:4, 7-10; cf. Ezekiel 16; 17; 18; 19]) with a view to Christ and His co-heirs taking the kingdom (Revelation 19:11-20:6; cf. Revelation 11:15).
These things will occur at the end of the present dispensation (which has lasted almost 2,000 years) and near the end of the present age (which has lasted almost 6,000 years). Then, and only then, will redeemed man realize the purpose for his creation in the beginning — “. . . let them have dominion” (Genesis 1:26-28).
(The present dispensation covers time between the sixty-ninth and seventieth week in Daniel’s Seventy-Week prophecy [Daniel 9:24-27], though not time related to the prophecy itself. The present dispensation comprises a 2,000-year period separate from time in Daniel’s prophecy.
God’s chronometer, marking time in the prophecy, has, so to speak, stopped, allowing the present dispensation to run its course. Then, once the present dispensation has been completed, the Church will be removed, and God will complete His dispensational dealings with Israel by and through the fulfillment of that which is seen in Daniel’s prophecy.
God’s chronometer relating to the Jewish people will then mark time in Daniel’s prophecy once again, fulfilling the final week, the final seven years. This final unfulfilled week is the coming seven-year Tribulation. And the fulfillment of this final week will not only complete seven unfulfilled years of the previous dispensation but also the final seven years of the age covering “Man’s 6,000-year Day.”
For information on distinctions between ages and dispensations, refer to 5) Ages and Dispensations in this site.)
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The whole of Scripture moves toward that coming seventh day when
Christ and His co-heirs will take the scepter and rule the earth
in the stead of Satan and his angels.
During the Messianic Era, the New Jerusalem will apparently be a satellite city of the present earth. In this respect, there will be a Jerusalem above and a Jerusalem below. Christ and His co-heirs — his wife — along with certain others, will dwell in the Jerusalem above the earth, which will probably be viewed as the capital of the earth; and the Jerusalem on the earth, in which Christ will dwell as well, will form the capital city of restored Israel in the nation’s own land.
From Time to Eternity
By Arlen L. Chitwood of Lamp Broadcast
Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away. And there was found no place for them.
And I saw the dead, small and great, standing before God, and books were opened. And another book was opened, which is the Book of Life. And the dead were judged according to their works, by the things which were written in the books.
The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works.
Then Death and Hades were cast into the lake of fire. This is the second death.
And anyone not found written in the Book of Life was cast into the lake of fire.
Now I saw a new heaven and a new earth, for the first heaven and the first earth had passed away. Also there was no more sea.
Then I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband.
And I heard a loud voice from heaven saying, “Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people. God Himself will be with them and be their God.
And God will wipe away every tear from their eyes; there shall be no more death, nor sorrow, nor crying. There shall be no more pain, for the former things have passed away.”
Then He who sat on the throne said, “Behold, I make all things new.” And He said to me, “Write, for these words are true and faithful.”
And He said to me, “It is done!” . . . . (Revelation 20:11-21:6a)
The closing verses of Revelation 20 form a climax for events during the whole of Man’s Day and the succeeding Lord’s Day, and the events beginning Revelation 21 form a new beginning, moving matters into the eternal ages that follow — which Scripture calls, “the day of God” (2 Peter 3:12). And though there are sharp contrasts between the two, both sections of Scripture need to be studied together.
Events at the end of Revelation 20 make way for and allow events at the beginning of Revelation 21 to occur. And there are certain things in each that cannot be properly understood unless viewed in the light of one another. Thus, the chapter break is being ignored, and these two series of events are being placed together in this chapter of the book Bible One - Arlen Chitwood's The Time of the End, Ch. 35 or see From Time to Eternity in this site.
Moving into the Eternal Ages
Satan’s rule, with his angels, is from the heavens over the present earth. Satan and those ruling with him were placed in this position by God in the beginning, though later disqualifying themselves to continue ruling the earth (Ezekiel 28:14-16). This resulted in the earth, Satan’s kingdom, being reduced to a ruin (Genesis 1:2a).
But God later restored the kingdom during six days of restorative work (Genesis 1:2-25)[2b]. And God restored the kingdom with a view to man, whom He created on the sixth day after He had restored the ruined creation, ruling the kingdom in the stead of Satan and his angels (Genesis 1:26-31). Then God rested on the seventh day (Genesis 2:1-3).
Satan though, knowing the reason for man’s creation, by and through subtlety and deception, brought about his fall and disqualification to rule (Genesis 3:1ff). And if man were to ever hold the scepter in accordance with God’s original intent; his fall would require restoration, which could only be accomplished by and through a divine redemptive work.
And this is exactly what occurred, with a redemptive work continuing to occur today. God set about to restore the subsequent ruined creation, ruined man (Genesis 3:15, 21ff), who would be restored in exact accordance with the manner in which the ruined material creation had previously been restored. God would perform a redemptive work lasting six days, 6,000 years; and then God would rest the seventh day, for 1,000 years, completing the septenary arrangement of time set at the beginning.
At the end of six days, at the end of 6,000 years, man, through a divine redemptive work, would find himself in a position to rule the earth in the stead of Satan and his angels. And Man’s rule over the earth at this time would be accomplished through the second Man, the last Adam, who, with His co-heirs, would replace Satan and his angels and rule the earth for 1,000 years during the coming Sabbath of rest awaiting the people of God (Hebrews 4:1-9).
Man today finds himself very near the end of six days of redemptive work. And the 1,000-year rule of Christ and His co-heirs lies just ahead. This 1,000-year period, fulfilling the seventh day foreshadowed in Genesis 2:1-3, will complete the septenary arrangement of time in relation to man and the earth, set at the beginning of Scripture.
Then, matters can turn to God’s final dealings with Satan, his angels, and unbelieving man in relation to this earth during the whole of the septenary arrangement of time, during the complete 7,000 years. And once God has dealt with Satan, his angels, and unbelieving man in this respect, all matters in relation to the present heaven and earth will be past (the heaven associated with this earth, or with this one solar system; not the heavens comprising the whole galaxy, or the universe at large). Then God will destroy the present heaven and earth and create a new heaven and earth in which righteousness will dwell.
The present heaven and earth will remain in existence until God’s final dealings with Satan and his angels, along with the unbelieving Gentiles whom Satan will lead astray after he has been loosed following the Millennium (Revelation 20:7-10). And the present heaven and earth will apparently pass out of existence immediately prior to the judgment of the unsaved dead at the Great White Throne Judgment (Revelation 20:11-15). This is something seen both at the end of Revelation 20 (in connection with the Great White Throne Judgment) and at the beginning of Revelation 21 (in connection with the new heaven and the new earth being brought into existence).
The Great White Throne Judgment
As previously seen, man was created in the beginning to rule the earth in the stead of the incumbent ruler, Satan, who had disqualified himself to continue holding the scepter. And this will be realized yet future when Satan and his angels have been put down and Christ and His co-heirs ascend the throne, holding the scepter of the earth.
But the rule of Christ and His co-heirs over the domain that Satan and his angels will have previously ruled is for one age only — the Messianic Era, lasting 1,000 years. In a larger respect though, man was created to rule not just the earth but to rule out in the universe. And the latter will be realized during the ages following the Millennium.
(Man’s rule during the ages following the Millennium is developed more fully in The Eternal Ages in this site. Note also closing remarks in the present chapter.)
The preceding has been dealt with briefly at this point in these studies for a purpose.
Understanding the reason for man’s creation in the beginning (regal) and the fact that this remains uppermost in God’s mind — not only during time (during 6,000 years of redemptive work and a subsequent 1,000 years of rest) but also during eternity (the eternal ages beyond the Millennium) — is necessary if one is to properly understand judgments occurring both before and after the Millennium.
All judgments, premillennial or postmillennial, have to do with the purpose for man’s creation, which, as well, is the purpose for God’s redemptive work following man’s fall.
All judgments occurring before the Millennium (the judgment of Christians [Revelation 1:10-3:21], Israel [Ezekiel 20:34-44], saved Gentiles surviving the Tribulation [Matthew 25:31-46], and Tribulation martyrs [Revelation 20:4-6]) have to do with the place each individual being judged will occupy in relation to Christ’s rule during the Millennium.
Many of those being judged will be found worthy to occupy regal positions of varying degrees in the kingdom, depending on their faithfulness, which will have resulted in works; but many others, because of unfaithfulness, resulting in the lack of works, will be found unworthy and will be denied such positions.
There will be no judgment per se at this time for the unsaved who survive the Tribulation and subsequently enter into the Millennium. The Millennium itself will serve as their judgment, for the Millennium will be 1,000 years of judging as Christ and His co-heirs rule the earth with a rod of iron.
Other than the Millennium itself, the only judgment of the unsaved is seen following the Millennium, proceeding the eternal ages. A judgment of the unsaved simply does not, it cannot, precede the Millennium, for all judgments preceding the Millennium have to do solely with the saved in relation to the Millennium. Millennial issues could have nothing to do with a judgment of the unsaved. Thus, their judgment does not occur until after the Millennium, as seen in Revelation 20:11-15.
And this judgment of the unsaved following the Millennium will have to be all-inclusive since it does not occur until this point in time. Thus, this judgment will have to include all of the unsaved dead throughout the entire preceding 7,000 years, extending all the way back to man’s creation, along with those whom Satan will have led astray after the 1,000 years, following his release from his confinement in the abyss.
And this judgment will evidently have to do with man alone, not with both man and angels.
It seems clear, from comparing Scripture with Scripture, that where Satan goes, his angels go.
Sometimes Satan, in relation to his present rule, is spoken of alone; but at other times the angels ruling with him are seen as well (cf. Isaiah 14:12-17; Matthew 25:41; Luke 4:6; 10:18; Revelation 12:3-9).
And the counterpart to this would be that sometimes Christ, in relation to His coming rule, is spoken of alone; but at other times those ruling with Him are seen as well — His co-heirs, Israel, saved Gentiles coming out of the Tribulation, and Tribulation martyrs (cf. Joel 2:27-32; Matthew 25:34, 46; Luke 1:31-33; Romans 8:17-19; Hebrews 1:9; 3:14; Revelation 11:15; 20:4-6).
In short, when Satan is cast into the abyss before the Millennium, his angels will evidently be cast in with him; when he is loosed following the Millennium, his angels will evidently be loosed with him; and when he is cast into the lake of fire, his angels will evidently be cast in with him. And the preceding, at least in the final analysis, could only include the angels seen loosed when the sixth trumpet is sounded and the corresponding sixth bowl (KJV: vial) is poured out in Revelation 9:13-21; 16:12-16 (cf. 1 Peter 3:18-20; Jude 1:6).
Attention is called to this fact because of some who attempt to teach that angels will be judged along with man at the Great White Throne Judgment. The thought of angels also being judged at this time is derived mainly from the statement, “the sea gave up the dead who were in it,” in Revelation 20:13a. And a basis for seeing Satan’s angels in connection with the sea would be Job. 26:5, where Rephaim tremble beneath the waters (Rephaim is another name for the Nephilim in Genesis 6:4; Numbers 13:33 [ref. NASB, with Rephaim translated “spirits” in Job 26:5; both Nephilim and Rephaim are transliterated Hebrew words]).
To further support the thought of angels being judged at this time, attention is called to the fact that all of the dead in the human realm would be taken care of by the expression that immediately follows a mention of the sea giving up the dead — “and Death and Hades [‘hell’ in the KJV; ‘Hades,’ the place of the dead] delivered up the dead who were in them” (Revelation 20:13b). And the question is asked: Why single out the sea separate from death and Hades unless individuals from outside the human realm are being referenced?
But, if Satan’s angels had previously been cast into the lake of fire with him (which would evidently have occurred), there could be no basis for the thought that they would be present and would be judged, along with man, at the Great White Throne Judgment.
And that would be substantiated by noting how the word “sea” is used in this passage. The word “sea” is not only used in Revelation 20:13 but also in Revelation 21:1, at the time that the new heaven and the new earth are brought into existence. And, contextually, it appears evident that the word is used the same way in both verses — not in a literal sense, having to do with a place of angelic confinement, but in a metaphorical sense, depicting something other than a literal sea, which would be very much in keeping with the extensive use of metaphors throughout Revelation.
The expression, “the sea,” when used in a metaphorical sense refers to either the Gentiles or the place of death (e.g., Jonah 1:11-2:10; 1 Corinthians 10:2; Colossians 2:12; Revelation 13:1). In both Revelation 20:13 and Revelation 21:1, contextually, death would be in view. In both places, “the sea” appears in a parallel respect to death (cf. Revelation 20:13a, 13b, 14; 21:1, 4). A reference to “the sea” giving up the dead (Revelation 20:13a) is simply another way of saying the same thing as the text goes on to relate — to “Death and Hades [KJV: ‘hell”]” giving up the dead (Revelation 20:13-14). The two references form parallel statements, saying the same thing two different ways, providing an emphasis on the finality of the matter — an emphasis having to do with the end of death.
(Parallels of the nature seen here are very common in the Hebrew text of the Old Testament. And, though less common in the Greek text of the New Testament, contextually, it is quite evident that a parallel of this nature exists in both places in this section of the book of Revelation.)
The Great White Throne Judgment depicts a final judgment of all the unsaved dead. Those present in that day will have rejected God’s redemptive work and, as a result, can have no part in God’s regal statements regarding man at the time of his creation. Now they can only be consigned to the same place prepared for the Devil and his angels — a place prepared for those who, not only in the beginning but throughout Man’s Day and at the termination of the Lord’s Day, had rejected God’s supreme power and authority.
In the beginning, Satan had sought to occupy a higher position than the one in which he found himself, the position in which God had placed him; and one-third of the angels ruling with him went along with his God-dishonoring aspirations.
During Man’s Day, Satan and his angels have worked continuously to subvert not only God’s redemptive work but the purpose for this work; and following the Millennium, Satan and his angels will attempt a final work in this respect immediately before they are cast into the lake of fire, where they will reside throughout the endless ages of eternity.
And man, rejecting God’s redemptive work, will, in the final analysis, find himself in this same place, for the same duration, for basically the same reason — residing in the lake of fire throughout the same endless ages of eternity, for he will have rejected God’s redemptive work and the reason for this work.
The Great White Throne Judgment will bring about an end to sin and death in relation to man, whom God had created to rule in His kingdom. In the preceding respect, this judgment has to do with removing from God’s kingdom all remaining vestiges of sin and death in the human realm prior to the new heaven and new earth being brought into existence.
This judgment appears to occur at a time following the destruction of the present heaven and earth but preceding the existence of the new heaven and earth. In Revelation 20:11, the earth and the heaven are seen to flee away from the face of the One seated on the throne — “from whose face the earth and the heaven fled away” (cf. Revelation 21:1). The Greek word pheugo, translated “fled away” in this passage, could be understood in the sense of “disappear,” or “vanish.”
This judgment appears to occur out in space, with the present earth and heaven possibly having passed out of existence at this time, leaving no place for those appearing before the throne to go. Regardless, they will be left at the mercy of the One seated on the throne, though there will be no exercise of mercy, only justice.
Following their judgment on the basis of works (Revelation 20:12), for that is the only basis upon which they could be judged (they will have already been judged on the basis of non-belief surrounding God’s Son [John 3:16-18]), they will be cast into the lake of fire, joining the beast, the false prophet, and Satan and his angels.
And, when this has been accomplished, sin and death will have been done away with, allowing the new heaven and the new earth to be brought into existence.
The New Heaven and Earth
With the introduction of the new heaven and the new earth in Revelation 21:1, two parallel sections of Scripture follow, taking one to the end of the book.
The first section is rather brief, beginning with the New Jerusalem “coming down out of heaven from God,” followed by conditions that will exist during the eternal ages (Revelation 21:2-6a). And this section ends with an overcomer’s promise and corresponding warnings, which would relate back to conditions during the previous Messianic Era, not to conditions during the eternal ages (Revelation 21:6-8).
The second section begins the same way as the first, with the New Jerusalem “coming down out of heaven from God.” And this second section provides numerous descriptive details concerning the New Jerusalem that are not provided in the first. In fact, descriptive details concerning the New Jerusalem comprise almost all of this part of the section (Revelation 21:9-22:5). Then, as in the previous section, this part about the New Jerusalem is followed by a section having to do with overcoming, rewards, and blessings, with the converse of the preceding dealt with as well. And this section, having to do with conditions in the previous Messianic Era, takes one to the end of the book (Revelation 22:6-21).
(That the two parallel sections forming these closing two chapters of the book are to be divided in the previous manner is obvious. Conditions depicted in the latter part of each section cannot possibly exist during the eternal ages. And the converse of that which is concerning the opening parts of these two sections is equally true.)
The first thing mentioned relative to the eternal ages is God bringing into existence a new heaven and a new earth to replace a previously destroyed heaven and earth. Then, relative to the new heaven and the new earth, Scripture states, “there was no more sea” (Revelation 21:1).
The “sea” would have to do with the whole of the new creation, both the new heaven and the new earth. And used in the same metaphorical sense as is seen in the previous chapter (Revelation 20:13) — as a reference to death, paralleling a subsequent statement concerning death (Revelation 21:4) — the one thing brought to the forefront relative to the new heaven and the new earth is the absence of death, and accordingly the absence of sin.
The previous heaven and earth — the heaven and the earth that exist now — had/has sin in both realms, with a corresponding death in the earthly realm. Sin invaded the heavenly realm in an age preceding the creation of man, when Satan sought to occupy a higher regal position than the one in which he had been placed. Then, sin invaded the earthly realm when Satan brought about man’s fall, affecting both man and the earth (note that sin would also have been associated with the previously ruined earth following Satan’s fall).
Preceding the Messianic Era, because of sin in the heavenly realm, the heavens will have to be cleansed before Christ and His co-heirs can rule from the heavens over the earth (Job 15:15). And, as well, there will have to be a restoration of the ruined earth once again (cf. Genesis 3:17-19; Isaiah 35:1ff; Acts 3:21; Romans 8:19-22; Colossians 1:20).
But the destruction of the present heaven and earth at the end of the Millennium and a new heaven and a new earth being brought into existence will result in an end to numerous things that had existed in the past heaven and earth. This termination of things will begin with sin and death, as seen in Revelation 21:1. And, as seen in Revelation 21:4, this will include tears, sorrow, crying, and pain. None of these things will exist in the new heaven and the new earth.
(The new earth may or may not have bodies of water that we know today as seas. Viewing the use of “sea” in Revelation 21:1 correctly, there is really no Scripture that deals with the matter.)
During the Messianic Era, the New Jerusalem will apparently be a satellite city of the present earth. In this respect, there will be a Jerusalem above and a Jerusalem below. Christ and His co-heirs — his wife — along with certain others, will dwell in the Jerusalem above the earth, which will probably be viewed as the capital of the earth; and the Jerusalem on the earth, in which Christ will dwell as well, will form the capital city of restored Israel in the nation’s own land.
After the destruction of the present heaven and earth and the bringing into existence of a new heaven and a new earth, the New Jerusalem is seen coming down to rest upon the new earth (Revelation 21:2, 10, 23-27; 22:1-2). The “great and high mountain” upon which John stood as he witnessed this scene is apparently a metaphorical reference to the greatness of the kingdom as it will exist in that day (note the millennial scene in this same respect in Isaiah 2:1-4 and Daniel 2:35, 44-45).
The thought of the New Jerusalem standing on the new earth, as not only the apparent capital city of the new earth but, as will be shown, the center of universal government, sets forth another thought. The size of the New Jerusalem — about 1,500 hundred miles square, and about 1,500 miles high — would dwarf the present earth. Thus, the new earth will apparently be much larger than the present earth, with the land area in the Abrahamic covenant being extensively increased in size, for this land will accommodate the New Jerusalem.
Regardless, as seen in The Eternal Ages, this city will house the center of government for the entire universe. God Himself will dwell in this city, seated with His Son on “the throne of God and of the Lamb” (Revelation 22:1, 3). And God, along with His Son, will administer the government of the universe from this place through the whole of mankind, and through angels.
Bible One - Arlen Chitwood's The Time of the End, Ch. 35
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If we are to escape modern idolatry, we have to admit that it is rampant and reject it in all its forms. Sadly, we are still falling for it. Even more sadly, many churches are propagating it in the preaching of the health, wealth, and prosperity gospel built on the idol of self-esteem.
Idolatry, Some Modern Forms of
By Got
Questions
(Note: Some changes have been made to the 'Third' form.)
All the various forms of modern idolatry have one thing at their core: self. We no longer bow down to idols and images. Instead we worship at the altar of the god of self. This brand of modern idolatry takes various forms.
First, we worship at the altar of materialism which feeds our need to build our egos through the acquisition of more “stuff.” Our homes are filled with all manner of possessions. We build bigger and bigger houses with more closets and storage space in order to house all the things we buy, much of which we haven’t even paid for yet. Most of our stuff has “planned obsolescence” built into it, making it useless in no time, and so we consign it to the garage or other storage space. Then we rush out to buy the newest item, garment or gadget and the whole process starts over. This insatiable desire for more, better, and newer stuff is nothing more than covetousness. The tenth commandment tells us not to fall victim to coveting: "You shall not covet your neighbor's house. You shall not covet your neighbor's wife, or his manservant or maidservant, his ox or donkey, or anything that belongs to your neighbor" (Exodus 20:17). God doesn’t just want to rain on our buying sprees. He knows we will never be happy indulging our materialistic desires because it is Satan’s trap to keep our focus on ourselves and not on Him.
Second, we worship at the altar of our own pride and ego. This often takes the form of obsession with careers and jobs. Millions of men—and increasingly more women—spend 60-80 hours a week working. Even on the weekends and during vacations, our laptops are humming and our minds are whirling with thoughts of how to make our businesses more successful, how to get that promotion, how to get the next raise, how to close the next deal. In the meantime, our children are starving for attention and love. We fool ourselves into thinking we are doing it for them, to give them a better life. But the truth is we are doing it for ourselves, to increase our self-esteem by appearing more successful in the eyes of the world. This is folly. All our labors and accomplishments will be of no use to us after we die, nor will the admiration of the world, because these things have no eternal value. As King Solomon put it,
“For a man may do his work with wisdom, knowledge and skill, and then he must leave all he owns to someone who has not worked for it. This too is meaningless and a great misfortune. What does a man get for all the toil and anxious striving with which he labors under the sun? All his days his work is pain and grief; even at night his mind does not rest. This too is meaningless” (Ecclesiastes 2:21-23).
Third, we idolize mankind—and by extension ourselves—through naturalism and the power of science. This gives us the illusion that we are lords of our world and builds our self-esteem to godlike proportions. We reject God’s Word and His description of how He created the heavens and the earth, and we accept the nonsense of evolution and naturalism. We embrace the goddess of environmentalism and fool ourselves into thinking we can preserve the earth indefinitely when God has declared the earth has a limited lifespan and will last only until the end of time. Then, He will destroy all that He has made and create a new heaven and new earth.
“But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness” (2 Peter 3:10-13).
As this passage so clearly states, our focus should not be on worshipping the environment, but on living holy lives as we await the rapture with the hope of ruling and reigning with Christ.
Finally, and perhaps most destructively, we worship at the altar of self-aggrandizement or the fulfillment of the self to the exclusion of all others and their needs and desires. This manifests itself in self-indulgence through alcohol, drugs, and food. Those in affluent countries have unlimited access to alcohol, drugs (prescription drug use is at an all-time high, even among children), and food. Obesity rates in the U.S. have skyrocketed, and childhood diabetes brought on by overeating is epidemic. The self-control we so desperately need is spurned in our insatiable desire to eat, drink, and medicate more and more. We resist any effort to get us to curb our appetites, and we are determined to make ourselves the god of our lives. This has its origin in the Garden of Eden where Satan tempted Eve to eat of the tree with the words “you will be like God” (Genesis 3:5). This has been man’s desire ever since—to be god and, as we have seen, the worship of self is the basis of all modern idolatry.
All idolatry of self has at its core the three lusts found in 1 John 2:16:
“For all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world.” (1 John 2:16)
If we are to escape modern idolatry, we have to admit that it is rampant and reject it in all its forms. It is not of God, but of Satan, and in it we will never find fulfillment. This is the great lie and the same one Satan has been telling since he first lied to Adam and Eve. Sadly, we are still falling for it. Even more sadly, many churches are propagating it in the preaching of the health, wealth, and prosperity gospel built on the idol of self-esteem. But we will never find happiness focusing on ourselves. Our hearts and minds must be centered on God and on others. This is why when asked what is the greatest commandment, Jesus replied, “Love the Lord your God with all your heart and with all your soul and with all your mind” (Matthew 22:37). When we love the Lord and others with everything that is in us, there will be no room in our hearts for idolatry.
Got Questions - Idolatry, Some Modern Forms of
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Discovering Your Spiritual Gifts Test
By Bill Gothard
December 13, 2008
3 STAGES OF DISCOVERING YOUR SPIRITUAL GIFT
1. You are NOT sure what your gift is…
There may be several reasons for this including the tendency to confuse a ministry gift with a motivational gift.
2. You ARE sure what your gift is…
At this stage, you enjoy having fellowship with others who have the same gift. Beware of isolating yourself from interacting with all the gifts, since you will then tend to have a limited response to a given need or situation.
3. You demonstrate ALL the gifts…
By learning to see a need or situation from the perspective of all seven gifts, you will greatly enhance the exercise and effectiveness of your own spiritual gift.
TAKE THE TEST!
(Note: If you find this commentary of interest and desire to take the following test, the best way is to download the test from the word link at the bottom left of this document so it can be printed.)
The following is a test I would like you to take to help you determine what motivational gift you possess. Check yes or no to each question below. Say “yes” to the questions that sound the most like you and “no” to the ones that don’t.







Ok, now it is time to tally it up. Please note that some “persons” have more questions than others. This should not raise too much of a problem. First, count the answers and push aside the persons with the most “no’s.”
Now, count the persons with the “yes’s.” Which person has more? Whichever person has more “yes’s,” that is most likely your spiritual gift.
If you have a person with 11 questions and got 10 “yes’s” and then a person with 10 questions and got all 10, in that case, it would be the person that has all “yes’s.”
Person 1 - Teacher Teacher
Person 2 - Organizer Organizer
Person 3 - Prophet Prophecy
Person 4 - Mercy Mercy
Person 5 - Exhorter Exhorter
Person 6 - Server Server
Person 7 - Giver Giver
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Also see God's Seven Spiritual Gifts preceding in this site.
Bill Gothard - Discovering Your Spiritual Gifts Test
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Embrace Islam... If you two accept Islam, you will remain in command of your country; but if your refuse my Call, you’ve got to remember that all of your possessions are perishable. My horsemen will appropriate your land, and my Prophethood will assume preponderance over your kingship."
Muslims and Infidels
By The Religion of Peace Organization
Does the Quran really contain dozens of verses promoting violence?
The Quran contains at least 109 verses that call Muslims to war with nonbelievers for the sake of Islamic rule. Some are quite graphic, with commands to chop off heads and fingers and kill infidels wherever they may be hiding. Muslims who do not join the fight are called 'hypocrites' and warned that Allah will send them to Hell if they do not join the slaughter.
Unlike nearly all of the Old Testament verses of violence, the verses of violence in the Quran are mostly open-ended, meaning that they are not restrained by the historical context of the surrounding text. They are part of the eternal, unchanging word of Allah, and just as relevant or subjective as anything else in the Quran.
The context of violent passages is more ambiguous than might be expected of a perfect book from a loving God, however this can work both ways. Most of today's Muslims exercise a personal choice to interpret their holy book's call to arms according to their own moral preconceptions about justifiable violence. Apologists cater to their preferences with tenuous arguments that gloss over historical fact and generally do not stand up to scrutiny. Still, it is important to note that the problem is not bad people, but bad ideology.
Unfortunately, there are very few verses of tolerance and peace to abrogate or even balance out the many that call for nonbelievers to be fought and subdued until they either accept humiliation, convert to Islam, or are killed. Muhammad's own martial legacy - and that of his companions - along with the remarkable stress on violence found in the Quran have produced a trail of blood and tears across world history.
The Quran:
Quran (2:191-193) - "And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah [disbelief] is worse than killing...
but if they desist, then lo! Allah is forgiving and merciful. And fight them until there is no more Fitnah [disbelief and worshipping of others along with Allah] and worship is for Allah alone. But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.)" (Translation is from the Noble Quran) The historical context of this passage is not defensive warfare, since Muhammad and his Muslims had just relocated to Medina and were not under attack by their Meccan adversaries. In fact, the verses urge offensive warfare, in that Muslims are to drive Meccans out of their own city (which they later did). The use of the word "persecution" by some Muslim translators is thus disingenuous (the actual Muslim words for persecution - "idtihad" - and oppression - a variation of "z-l-m" - do not appear in the verse). The actual Arabic comes from "fitna" which can mean disbelief, or the disorder that results from unbelief or temptation. Taken as a whole, the context makes clear that violence is being authorized until "religion is for Allah" - i.e. unbelievers desist in their unbelief.
Quran (2:244) - "Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things."
Quran (2:216) - "Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not." Not only does this verse establish that violence can be virtuous, but it also contradicts the myth that fighting is intended only in self-defense, since the audience was obviously not under attack at the time. From the Hadith, we know that this verse was narrated at a time that Muhammad was actually trying to motivate his people into raiding merchant caravans for loot.
Quran (3:56) - "As to those who reject faith, I will punish them with terrible agony in this world and in the Hereafter, nor will they have anyone to help."
Quran (3:151) - "Soon shall We cast terror into the hearts of the Unbelievers, for that they joined companions with Allah, for which He had sent no authority." This speaks directly of polytheists, yet it also includes Christians, since they believe in the Trinity (i.e. what Muhammad incorrectly believed to be 'joining companions to Allah').
Quran (4:74) - "Let those fight in the way of Allah who sell the life of this world for the other. Whoso fighteth in the way of Allah, be he slain or be he victorious, on him We shall bestow a vast reward." The martyrs of Islam are unlike the early Christians, who were led meekly to the slaughter. These Muslims are killed in battle as they attempt to inflict death and destruction for the cause of Allah. This is the theological basis for today's suicide bombers.
Quran (4:76) - "Those who believe fight in the cause of Allah…"
Quran (4:89) - "They but wish that ye should reject Faith, as they do, and thus be on the same footing (as they): But take not friends from their ranks until they flee in the way of Allah (From what is forbidden). But if they turn renegades, seize them and slay them wherever ye find them; and (in any case) take no friends or helpers from their ranks."
Quran (4:95) - "Not equal are those believers who sit (at home) and receive no hurt, and those who strive and fight in the cause of Allah with their goods and their persons. Allah hath granted a grade higher to those who strive and fight with their goods and persons than to those who sit (at home). Unto all (in Faith) Hath Allah promised good: But those who strive and fight Hath He distinguished above those who sit (at home) by a special reward." This passage criticizes "peaceful" Muslims who do not join in the violence, letting them know that they are less worthy in Allah's eyes. It also demolishes the modern myth that "Jihad" doesn't mean holy war in the Quran, but rather a spiritual struggle. Not only is the Arabic word used in this passage, but it is clearly not referring to anything spiritual, since the physically disabled are given exemption. (The Hadith reveals the context of the passage to be in response to a blind man's protest that he is unable to engage in Jihad and this is reflected in other translations of the verse).
Quran (4:104) - "And be not weak hearted in pursuit of the enemy; if you suffer pain, then surely they (too) suffer pain as you suffer pain..." Is pursuing an injured and retreating enemy really an act of self-defense?
Quran (5:33) - "The punishment of those who wage war against Allah and His messenger and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be imprisoned; this shall be as a disgrace for them in this world, and in the hereafter they shall have a grievous chastisement"
Quran (8:12) - "I will cast terror into the hearts of those who disbelieve. Therefore strike off their heads and strike off every fingertip of them." No reasonable person would interpret this to mean a spiritual struggle.
Quran (8:15) - "O ye who believe! When ye meet those who disbelieve in battle, turn not your backs to them. (16) Whoso on that day turneth his back to them, unless maneuvering for battle or intent to join a company, he truly hath incurred wrath from Allah, and his habitation will be hell, a hapless journey's end."
Quran (8:39) - "And fight with them until there is no more fitna (disorder, unbelief) and religion should be only for Allah." Some translations interpret "fitna" as "persecution", but the traditional understanding of this word is not supported by the historical context (See notes for 2:193). The Meccans were simply refusing Muhammad access to their city during Haj. Other Muslims were allowed to travel there - just not as an armed group, since Muhammad had declared war on Mecca prior to his eviction. The Meccans were also acting in defense of their religion, since it was Muhammad's intention to destroy their idols and establish Islam by force (which he later did). Hence the critical part of this verse is to fight until "religion is only for Allah", meaning that the true justification of violence was the unbelief of the opposition. According to the Sira (Ibn Ishaq/Hisham 324) Muhammad further explains that "Allah must have no rivals."
Quran (8:57) - "If thou comest on them in the war, deal with them so as to strike fear in those who are behind them, that haply they may remember."
Quran (8:59-60) - "And let not those who disbelieve suppose that they can outstrip (Allah's Purpose). Lo! they cannot escape. Make ready for them all thou canst of (armed) force and of horses tethered, that thereby ye may dismay the enemy of Allah and your enemy."
Quran (8:65) - "O Prophet, exhort the believers to fight..."
Quran (9:5) - "So when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captive and besiege them and lie in wait for them in every ambush, then if they repent and keep up prayer and pay the poor-rate, leave their way free to them." According to this verse, the best way of staying safe from Muslim violence is to convert to Islam (prayer (salat) and the poor tax (zakat) are among the religion's Five Pillars). This popular claim that the Quran only inspires violence within the context of self-defense is seriously challenged by this passage as well, since the Muslims to whom it was written were obviously not under attack. Had they been, then there would have been no waiting period (earlier verses make it a duty for Muslims to fight in self-defense, even during the sacred months). The historical context is Mecca after the idolaters were subjugated by Muhammad and posed no threat. Once the Muslims had the power, they violently evicted those unbelievers who would not convert.
Quran (9:14) - "Fight them, Allah will punish them by your hands and bring them to disgrace..."
Quran (9:20) - "Those who believe, and have left their homes and striven with their wealth and their lives in Allah's way are of much greater worth in Allah's sight. These are they who are triumphant." The Arabic word interpreted as "striving" in this verse is the same root as "Jihad". The context is obviously holy war.
Quran (9:29) - "Fight those who believe not in Allah nor the Last Day, nor hold that forbidden which hath been forbidden by Allah and His Messenger, nor acknowledge the religion of Truth, (even if they are) of the People of the Book, until they pay the Jizya with willing submission, and feel themselves subdued." "People of the Book" refers to Christians and Jews. According to this verse, they are to be violently subjugated, with the sole justification being their religious status. This was one of the final "revelations" from Allah and it set in motion the tenacious military expansion, in which Muhammad's companions managed to conquer two-thirds of the Christian world in the next 100 years. Islam is intended to dominate all other people and faiths.
Quran (9:30) - "And the Jews say: Ezra is the son of Allah; and the Christians say: The Messiah is the son of Allah; these are the words of their mouths; they imitate the saying of those who disbelieved before; may Allah destroy them; how they are turned away!"
Quran (9:38-39) - "O ye who believe! what is the matter with you, that, when ye are asked to go forth in the cause of Allah, ye cling heavily to the earth? Do ye prefer the life of this world to the Hereafter? But little is the comfort of this life, as compared with the Hereafter. Unless ye go forth, He will punish you with a grievous penalty, and put others in your place." This is a warning to those who refuse to fight, that they will be punished with Hell.
Quran (9:41) - "Go forth, light-armed and heavy-armed, and strive with your wealth and your lives in the way of Allah! That is best for you if ye but knew." See also the verse that follows (9:42) - "If there had been immediate gain (in sight), and the journey easy, they would (all) without doubt have followed thee, but the distance was long, (and weighed) on them" This contradicts the myth that Muslims are to fight only in self-defense, since the wording implies that battle will be waged a long distance from home (in another country and on Christian soil, in this case, according to the historians).
Quran (9:73) - "O Prophet! strive hard against the unbelievers and the hypocrites and be unyielding to them; and their abode is hell, and evil is the destination." Dehumanizing those who reject Islam, by reminding Muslims that unbelievers are merely firewood for Hell, makes it easier to justify slaughter. It also explains why today's devout Muslims have little regard for those outside the faith.
Quran (9:88) - "But the Messenger, and those who believe with him, strive and fight with their wealth and their persons: for them are (all) good things: and it is they who will prosper."
Quran (9:111) - "Allah hath purchased of the believers their persons and their goods; for theirs (in return) is the garden (of Paradise): they fight in His cause, and slay and are slain: a promise binding on Him in truth, through the Law, the Gospel, and the Quran: and who is more faithful to his covenant than Allah? then rejoice in the bargain which ye have concluded: that is the achievement supreme." How does the Quran define a true believer?
Quran (9:123) - "O you who believe! fight those of the unbelievers who are near to you and let them find in you hardness."
Quran (17:16) - "And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction." Note that the crime is moral transgression, and the punishment is "utter destruction." (Before ordering the 9/11 attacks, Osama bin Laden first issued Americans an invitation to Islam).
Quran (18:65-81) - This parable lays the theological groundwork for honor killings, in which a family member is murdered because they brought shame to the family, either through apostasy or perceived moral indiscretion. The story (which is not found in any Jewish or Christian source) tells of Moses encountering a man with "special knowledge" who does things which don't seem to make sense on the surface, but are then justified according to later explanation. One such action is to murder a youth for no apparent reason (74). However, the wise man later explains that it was feared that the boy would "grieve" his parents by "disobedience and ingratitude." He was killed so that Allah could provide them a 'better' son. (Note: This is one reason why honor killing is sanctioned by Sharia. Reliance of the Traveler (Umdat al-Saliq) says that punishment for murder is not applicable when a parent or grandparent kills their offspring (o.1.1-2).)
Quran (21:44) - "We gave the good things of this life to these men and their fathers until the period grew long for them; See they not that We gradually reduce the land (in their control) from its outlying borders? Is it then they who will win?"
Quran (25:52) - "Therefore listen not to the Unbelievers, but strive against them with the utmost strenuousness..." "Strive against" is Jihad - obviously not in the personal context. It's also significant to point out that this is a Meccan verse.
Quran (33:60-62) - "If the hypocrites, and those in whose hearts is a disease, and the alarmists in the city do not cease, We verily shall urge thee on against them, then they will be your neighbors in it but a little while. Accursed, they will be seized wherever found and slain with a (fierce) slaughter." This passage sanctions the slaughter (rendered "merciless" and "horrible murder" in other translations) against three groups: Hypocrites (Muslims who refuse to "fight in the way of Allah" (3:167) and hence don't act as Muslims should), those with "diseased hearts" (which include Jews and Christians 5:51-52), and "alarmists" or "agitators who include those who merely speak out against Islam, according to Muhammad's biographers. It is worth noting that the victims are to be sought out by Muslims, which is what today's terrorists do. If this passage is meant merely to apply to the city of Medina, then it is unclear why it is included in Allah's eternal word to Muslim generations.
Quran (47:3-4) - "Those who reject Allah follow vanities, while those who believe follow the truth from their lord. Thus does Allah set forth form men their lessons by similitude. Therefore when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners." Those who reject Allah are to be subdued in battle. The verse goes on to say the only reason Allah doesn't do the dirty work himself is in order to to test the faithfulness of Muslims. Those who kill pass the test. "But if it had been Allah's Will, He could certainly have exacted retribution from them (Himself); but (He lets you fight) in order to test you, some with others. But those who are slain in the Way of Allah,- He will never let their deeds be lost."
Quran (47:35) - "Be not weary and faint-hearted, crying for peace, when ye should be uppermost (Shakir: "have the upper hand") for Allah is with you,"
Quran (48:17) - "There is no blame for the blind, nor is there blame for the lame, nor is there blame for the sick (that they go not forth to war). And whoso obeyeth Allah and His messenger, He will make him enter Gardens underneath which rivers flow; and whoso turneth back, him will He punish with a painful doom." Contemporary apologists sometimes claim that Jihad means 'spiritual struggle.' Is so, then why are the blind, lame and sick exempted? This verse also says that those who do not fight will suffer torment in hell.
Quran (48:29) - "Muhammad is the messenger of Allah. And those with him are hard (ruthless) against the disbelievers and merciful among themselves." Islam is not about treating everyone equally. There are two very distinct standards that are applied based on religious status. Also the word used for 'hard' or 'ruthless' in this verse shares the same root as the word translated as 'painful' or severe' in verse 16.
Quran (61:4) - "Surely Allah loves those who fight in His way" Religion of Peace, indeed! The verse explicitly refers to "battle array" meaning that it is speaking of physical conflict. This is followed by (61:9): "He it is who has sent His Messenger (Mohammed) with guidance and the religion of truth (Islam) to make it victorious over all religions even though the infidels may resist." (See next verse, below). Infidels who resist Islamic rule are to be fought.
Quran (61:10-12) - "O You who believe! Shall I guide you to a commerce that will save you from a painful torment. That you believe in Allah and His Messenger (Muhammad ), and that you strive hard and fight in the Cause of Allah with your wealth and your lives, that will be better for you, if you but know! (If you do so) He will forgive you your sins, and admit you into Gardens under which rivers flow, and pleasant dwelling in Gardens of 'Adn - Eternity ['Adn (Edn) Paradise], that is indeed the great success." This verse refers to physical battle in order to make Islam victorious over other religions (see above). It uses the Arabic word, Jihad.
Quran (66:9) - "O Prophet! Strive against the disbelievers and the hypocrites, and be stern with them. Hell will be their home, a hapless journey's end." The root word of "Jihad" is used again here. The context is clearly holy war, and the scope of violence is broadened to include "hypocrites" - those who call themselves Muslims but do not act as such.
From the Hadith:
Bukhari (52:177) - Allah's Apostle said, "The Hour will not be established until you fight with the Jews, and the stone behind which a Jew will be hiding will say. "O Muslim! There is a Jew hiding behind me, so kill him."
Bukhari (52:256) - The Prophet... was asked whether it was permissible to attack the pagan warriors at night with the probability of exposing their women and children to danger. The Prophet replied, "They (i.e. women and children) are from them (i.e. pagans)." In this command, Muhammad establishes that it is permissible to kill non-combatants in the process of killing a perceived enemy. This provides justification for the many Islamic terror bombings.
Bukhari (52:65) - The Prophet said, 'He who fights that Allah's Word, Islam, should be superior, fights in Allah's Cause.' Muhammad's words are the basis for offensive Jihad - spreading Islam by force. This is how it was understood by his companions, and by the terrorists of today.
Bukhari (52:220) - Allah's Apostle said... 'I have been made victorious with terror'.
Abu Dawud (14:2526) - The Prophet (peace_be_upon_him) said: Three things are the roots of faith: to refrain from (killing) a person who utters, "There is no god but Allah" and not to declare him unbeliever whatever sin he commits, and not to excommunicate him from Islam for his any action; and jihad will be performed continuously since the day Allah sent me as a prophet until the day the last member of my community will fight with the Dajjal (Antichrist).
Abu Dawud (14:2527) - The Prophet said: Striving in the path of Allah (jihad) is incumbent on you along with every ruler, whether he is pious or impious.
Muslim (1:33) - the Messenger of Allah said: I have been commanded to fight against people till they testify that there is no god but Allah, that Muhammad is the messenger of Allah.
Bukhari (8:387) - Allah's Apostle said, "I have been ordered to fight the people till they say: 'None has the right to be worshipped but Allah'. And if they say so, pray like our prayers, face our Qibla and slaughter as we slaughter, then their blood and property will be sacred to us and we will not interfere with them except legally."
Muslim (1:30) - "The Messenger of Allah said: I have been commanded to fight against people so long as they do not declare that there is no god but Allah."
Bukhari (52:73) - "Allah's Apostle said, 'Know that Paradise is under the shades of swords'."
Bukhari (11:626) - [Muhammad said:] "I decided to order a man to lead the prayer and then take a flame to burn all those, who had not left their houses for the prayer, burning them alive inside their homes."
Muslim (1:149) - "Abu Dharr reported: I said: Messenger of Allah, which of the deeds is the best? He (the Holy Prophet) replied: Belief in Allah and Jihad in His cause..."
Muslim (20:4645) - "...He (the Messenger of Allah) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Sa'id) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!"
Muslim (20:4696) - "the Messenger of Allah (may peace be upon him) said: 'One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihad died the death of a hypocrite.'"
Muslim (19:4321-4323) - Three separate hadith in which Muhammad shrugs over the news that innocent children were killed in a raid by his men against unbelievers. His response: "They are of them (meaning the enemy)."
Muslim (19:4294) - "When the Messenger of Allah (may peace be upon him) appointed anyone as leader of an army or detachment he would especially exhort him... He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war... When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withhold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them... If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them."
Bukhari 1:35 "The person who participates in (Holy Battles) in Allah’s cause and nothing compels him do so except belief in Allah and His Apostle, will be recompensed by Allah either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed)."
Tabari 7:97 The morning after the murder of Ashraf, the Prophet declared, "Kill any Jew who falls under your power." Ashraf was a poet, killed by Muhammad's men because he insulted Islam. Here, Muhammad widens the scope of his orders to kill. An innocent Jewish businessman was then slain by his Muslim partner, merely for being non-Muslim.
Tabari 9:69 "Killing Unbelievers is a small matter to us." The words of Muhammad, prophet of Islam.
Tabari 17:187 'By God, our religion (din) from which we have departed is better and more correct than that which these people follow. Their religion does not stop them from shedding blood, terrifying the roads, and seizing properties.' And they returned to their former religion." The words of a group of Christians who had converted to Islam, but realized their error after being shocked by the violence and looting committed in the name of Allah. The price of their decision to return to a religion of peace was that the men were beheaded and the woman and children enslaved by the caliph Ali.
Ibn Ishaq/Hisham 484: - “Allah said, ‘A prophet must slaughter before collecting captives. A slaughtered enemy is driven from the land. Muhammad, you craved the desires of this world, its goods and the ransom captives would bring. But Allah desires killing them to manifest the religion.’”
Ibn Ishaq/Hisham 990: - Lest anyone think that cutting off someone's head while screaming 'Allah Akbar!' is a modern creation, here is an account of that very practice under Muhammad, who seems to approve.
Ibn Ishaq/Hisham 992: - "Fight everyone in the way of Allah and kill those who disbelieve in Allah." Muhammad's instructions to his men prior to a military raid.
Saifur Rahman, The Sealed Nectar p.227-228 - "Embrace Islam... If you two accept Islam, you will remain in command of your country; but if your refuse my Call, you’ve got to remember that all of your possessions are perishable. My horsemen will appropriate your land, and my Prophethood will assume preponderance over your kingship." One of several letters from Muhammad to rulers of other countries. The significance is that the recipients were not making war or threatening Muslims. Their subsequent defeat and subjugation by Muhammad's armies was justified merely on the basis of their unbelief.
Additional Notes:
Other than the fact that Muslims haven't killed every non-Muslim under their domain, there is very little else that they can point to as proof that theirs is a peaceful, tolerant religion. Where Islam is dominant (as in the Middle East and Pakistan) religious minorities suffer brutal persecution with little resistance. Where Islam is in the minority (as in Thailand, the Philippines and Europe) there is the threat of violence if Muslim demands are not met. Either situation seems to provide a justification for religious terrorism, which is persistent and endemic to Islamic fundamentalism.
The reasons are obvious and begin with the Quran. Few verses of Islam's most sacred text can be construed to fit the contemporary virtues of religious tolerance and universal brotherhood. Those that do are earlier "Meccan" verses which are obviously abrogated by later ones. This is why Muslim apologists speak of the "risks" of trying to interpret the Quran without their "assistance" - even while claiming that it is a perfect book.
Far from being mere history or theological construct, the violent verses of the Quran have played a key role in very real massacre and genocide. This includes the brutal slaughter of tens of millions of Hindus for five centuries beginning around 1000 AD with Mahmud of Ghazni's bloody conquest. Both he and the later Tamerlane (Islam's Genghis Khan) slaughtered an untold number merely for defending their temples from destruction. Buddhism was very nearly wiped off the Indian subcontinent. Judaism and Christianity met the same fate (albeit more slowly) in areas conquered by Muslim armies, including the Middle East, North Africa and parts of Europe, including today's Turkey. Zoroastrianism, the ancient religion of a proud Persian people is despised by Muslims and barely survives in modern Iran.
So ingrained is violence in the religion that Islam has never really stopped being at war, either with other religions or with itself.
Muhammad was a military leader, laying siege to towns, massacring the men, raping their women, enslaving their children, and taking the property of others as his own. On several occasions he rejected offers of surrender from the besieged inhabitants and even butchered captives. He actually inspired his followers to battle when they did not feel it was right to fight, promising them slaves and booty if they did and threatening them with Hell if they did not. Muhammad allowed his men to rape traumatized women captured in battle, usually on the very day their husbands and family members were slaughtered.
It is important to emphasize that, for the most part, Muslim armies waged aggressive campaigns, and the religion's most dramatic military conquests were made by the actual companions of Muhammad in the decades following his death. The early Islamic principle of warfare was that the civilian population of a town was to be destroyed (ie. men executed, women and children taken as slaves) if they defended themselves. Although modern apologists often claim that Muslims are only supposed to attack in self-defense, this is an oxymoron that is flatly contradicted by the accounts of Islamic historians and others that go back to the time of Muhammad.
Consider the example of the Qurayza Jews, who were completely obliterated only five years after Muhammad arrived in Medina. Their leader opted to stay neutral when their town was besieged by a Meccan army that was sent to take revenge for Muhammad's deadly caravan raids. The tribe killed no one from either side and even surrendered peacefully to Muhammad after the Meccans had been turned back. Yet the prophet of Islam had every male member of the Qurayza beheaded, and every woman and child enslaved, even raping one of the captives himself (what Muslim apologists might refer to as "same day marriage").
One of Islam's most revered modern scholars, Sheikh Yusuf al-Qaradawi, openly sanctions offensive Jihad: "In the Jihad which you are seeking, you look for the enemy and invade him. This type of Jihad takes place only when the Islamic state is invading other [countries] in order to spread the word of Islam and to remove obstacles standing in its way." Elsewhere, he notes: "Islam has the right to take the initiative…this is God’s religion and it is for the whole world. It has the right to destroy all obstacles in the form of institutions and traditions … it attacks institutions and traditions to release human beings from their poisonous influences, which distort human nature and curtail human freedom. Those who say that Islamic Jihad was merely for the defense of the 'homeland of Islam' diminish the greatness of the Islamic way of life."
The widely respected Dictionary of Islam defines Jihad as "A religious war with those who are unbelievers in the mission of Muhammad. It is an incumbent religious duty, established in the Qur'an and in the Traditions as a divine institution, and enjoined specially for the purpose of advancing Islam and of repelling evil from Muslims…[Quoting from the Hanafi school, Hedaya, 2:140, 141.], "The destruction of the sword is incurred by infidels, although they be not the first aggressors, as appears from various passages in the traditions which are generally received to this effect."
Muhammad's failure to leave a clear line of succession resulted in perpetual internal war following his death. Those who knew him best first fought to keep remote tribes from leaving Islam and reverting to their preferred religion (the Ridda or 'Apostasy wars'). Then, within the closer community, early Meccan converts battled later ones. Hostility developed between those immigrants who had traveled with Muhammad to Mecca and the Ansar at Medina who had helped them settle in. Finally there was a violent struggle within Muhammad's own family between his favorite wife and favorite daughter - a jagged schism that has left Shias and Sunnis at each others' throats to this day.
The strangest and most untrue thing that can be said about Islam is that it is a Religion of Peace. If every standard by which the West is judged and condemned (slavery, imperialism, intolerance, misogyny, sexual repression, warfare...) were applied equally to Islam, the verdict would be devastating. Islam never gives up what it conquers, be it religion, culture, language or life. Neither does it make apologies or any real effort at moral progress. It is the least open to dialogue and the most self-absorbed. It is convinced of its own perfection, yet brutally shuns self-examination and represses criticism.
This is what makes the Quran's verses of violence so dangerous. They are given the weight of divine command. While Muslim terrorists take them as literally as anything else in their holy book, and understand that Islam is incomplete without Jihad, moderates offer little to contradict them - outside of opinion. Indeed, what do they have? Speaking of peace and love may win over the ignorant, but when every twelfth verse of Islam's holiest book either speaks to Allah's hatred for non-Muslims or calls for their death, forced conversion, or subjugation, it's little wonder that sympathy for terrorism runs as deeply as it does in the broader community - even if most Muslims personally prefer not to interpret their religion in this way.
Although scholars like Ibn Khaldun, one of Islam's most respected philosophers, understood that "the holy war is a religious duty, because of the universalism of the Muslim mission and (the obligation to) convert everybody to Islam either by persuasion or by force", many other Muslims are either unaware or willfully ignorant of the Quran's near absence of verses that preach universal non-violence. Their understanding of Islam comes from what they are taught by others. In the West, it is typical for believers to think that their religion must be like Christianity - preaching the New Testament virtues of peace, love, and tolerance - because Muslims are taught that Islam is supposed to be superior in every way. They are somewhat surprised and embarrassed to learn that the evidence of the Quran and the bloody history of Islam are very much in contradiction to this.
Others simply accept the violence. In 1991, a Palestinian couple in America was convicted of stabbing their daughter to death for being too Westernized. A family friend came to their defense, excoriating the jury for not understanding the "culture", claiming that the father was merely following "the religion" and saying that the couple had to "discipline their daughter or lose respect." (source). In 2011, unrepentant Palestinian terrorists, responsible for the brutal murders of civilians, women and children explicitly in the name of Allah were treated to a luxurious "holy pilgrimage" to Mecca by the Saudi king - without a single Muslim voice raised in protest.
For their part, Western liberals would do well not to sacrifice critical thinking to the god of political correctness, or look for reasons to bring other religion down to the level of Islam merely to avoid the existential truth that this it is both different and dangerous.
There are just too many Muslims who take the Quran literally... and too many others who couldn't care less about the violence done in the name of Islam.
The Religion of Peace - Muslims and Infidels - Violence
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It is a rule of politics and business to bargain from strength. Israel is now as strong as it is going to be. But Israel does not think that it can reach an accommodation with the Palestinians that would guarantee Israeli national security, a view based on a realistic reading of geography. Therefore, Israel sees little purpose in making concessions to the Palestinians despite its relative position of strength.
Gaming Israel and Palestine
from the July 29, 2014 eNews issue of K-House
We have long argued that the Arab-Israeli conflict is inherently insoluble. Now, for the third time in recent years, a war is being fought in Gaza. The Palestinians are firing rockets into Israel with minimal effect. The Israelis are carrying out a broader operation to seal tunnels along the Gaza-Israel boundary. Like the previous wars, the current one will settle nothing. The Israelis want to destroy Hamas’ rockets. They can do so only if they occupy Gaza and remain there for an extended period while engineers search for tunnels and bunkers throughout the territory. This would generate Israeli casualties from Hamas guerrillas fighting on their own turf with no room for retreat. So Hamas will continue to launch rockets, but between the extreme inaccuracy of the rockets and Israel’s Iron Dome defense system, the group will inflict little damage to the Israelis.
War Without a Military Outcome
The most interesting aspect of this war is that both sides apparently found it necessary, despite knowing it would have no definitive military outcome. The kidnapping and killing of three Israeli teenagers followed by the incineration of a Palestinian boy triggered this conflict. An argument of infinite regression always rages as to the original sin: Who committed the first crime?
For the Palestinians, the original crime was the migration into the Palestinian mandate by Jews, the creation of the State of Israel and the expulsion of Arabs from that state. For Israel, the original sin came after the 1967 war, during which Israel captured the West Bank, Gaza, the Golan Heights and East Jerusalem. At that moment, the Israelis were prepared to discuss a deal, but the Arabs announced their famous “three nos” at a meeting in Khartoum: no negotiation, no recognition, no peace. That locked the Israelis into an increasingly rigid stance. Attempts at negotiations have followed the Khartoum declaration, all of which failed, and the “no recognition” and “no peace” agreement is largely intact. Cease-fires are the best that anyone can hope for.
For Hamas, at least — and I suspect for many Palestinians in the West Bank — the only solution is Israel’s elimination. For many Israelis, the only solution is to continue to occupy all captured territories until the Palestinians commit to peace and recognition. Since the same Israelis do not believe that day will ever come, the occupation would become permanent.
Under these circumstances, the Gaza war is in some sense a matter of housekeeping. For Hamas, the point of the operation is demonstrating it can fire rockets at Israel. These rockets are inaccurate, but the important thing is that they were smuggled into Gaza at all, since this suggests more dangerous weapons eventually will be smuggled in to the Palestinian territory. At the same time, Hamas is demonstrating that it remains able to incur casualties while continuing to fight.
For the Israelis, the point of the operation is that they are willing to carry it out at all. The Israelis undoubtedly intend to punish Gaza, but they do not believe they can impose their will on Gaza and compel the Palestinians to reach a political accommodation with Israel. War’s purpose is to impose your political will on your enemy. But unless the Israelis surprise us immensely, nothing decisive will come out of this conflict. Even if Israel somehow destroyed Hamas, another organization would emerge to fill its space in the Palestinian ecosystem. Israel can’t go far enough to break the Palestinian will to resist; it is dependent on a major third-party state to help meet Israeli security needs. This creates an inherent contradiction whereby Israel receives enough American support to guarantee its existence but because of humanitarian concerns is not allowed to take the kind of decisive action that might solve its security problem.
We thus see periodic violence of various types, none of which will be intended or expected to achieve any significant political outcome. Wars here have become a series of bloodstained gestures. There are some limited ends to achieve, such as closing Palestinian tunnels and demonstrating Palestinian capabilities that force Israel into an expensive defensive posture. But Hamas will not be defeated, and Israel will make no concessions.
Sovereignty and Viability Problems
The question therefore is not what the point of all this is — although that is a fascinating subject — but where all this ends. All things human end. Previous longstanding conflicts, such as those between France and England, ended or at least changed shape. Israel and Palestine accordingly will resolve their conflict in due course.
Many believe the creation of a Palestinian state will be the solution, and those who believe this often have trouble understanding why this self-evidently sensible solution has not been implemented. The reason is the proposed solution is not nearly as sensible as it might appear to some.
Issues of viability and sovereignty surround any discussion of a Palestinian state. Geography raises questions about the viability of any Palestinian polity. Palestine has two population centers, Gaza and the West Bank, which are detached from one another. One population center, Gaza, is an enormously crowded, narrow salient. Its ability to develop a sustainable economy is limited. The West Bank has more possibilities, but even it would be subordinate to a dynamic Israel. If the Palestinian workforce is drawn into the Israeli economy, both territories will become adjuncts to Israel. Within its current borders, a viable Palestine is impossible to imagine.
From the Israeli point of view, creating a Palestine along something resembling the 1967 lines (leaving aside the question of Jerusalem) would give the Palestinians superb targets, namely, Tel Aviv and Haifa. Given its history, Israel is unlikely to take that risk unless it had the right to oversee security in the West Bank in some way. That in turn would undermine Palestinian sovereignty.
As you play out the possibilities in any two-state solution, you run into the problem that any solution one side demanded would be unbearable to the other. Geography simply won’t permit two sovereign states. In this sense, the extremists on both sides are more realistic than the moderates. But that reality encounters other problems.
Israel’s High-Water Mark
Currently, Israel is as secure as it is ever likely to be unless Hamas disappears, never to be replaced, and the West Bank becomes even more accommodating to Israel. Neither of these prospects is likely. Israel’s economy towers over its neighbors. The Palestinians are weak and divided. None of Israel’s neighbors pose any threat of invasion, a situation in place since the 1977 neutralization of Egypt. Jordan is locked into a close relation with Israel, Egypt has its peace treaty and Hezbollah is bogged down in Syria. Apart from Gaza, which is a relatively minor threat, Israel’s position is difficult to improve.
Israel can’t radically shift its demography. But several evolutions in the region could move against Israel. Egypt could change governments, renounce its treaty, rearm and re-enter the Sinai Peninsula. Hezbollah could use its experience in Syria to open a front in Lebanon. Syria could get an Islamic State-led government and threaten the Golan Heights. Islamists could overthrow Jordan’s Hashemite monarchy and pose a threat to the east. Turkey could evolve into a radical Islamic government and send forces to challenge Israel. A cultural revolution could take place in the Arab world that would challenge Israel’s economic superiority, and therefore its ability to wage war. Iran could smuggle missiles into Gaza, and so on.
There is accordingly an asymmetry of possibilities. It is difficult to imagine any evolution, technical, political or economic, that would materially improve Israel’s already dominant position, but there are many things that could weaken Israel — some substantially. Each may appear far-fetched at the moment, but everything in the future seems far-fetched. None is inconceivable.
It is a rule of politics and business to bargain from strength. Israel is now as strong as it is going to be. But Israel does not think that it can reach an accommodation with the Palestinians that would guarantee Israeli national security, a view based on a realistic reading of geography. Therefore, Israel sees little purpose in making concessions to the Palestinians despite its relative position of strength.
In these circumstances, the Israeli strategy is to maintain its power at a maximum level and use what influence it has to prevent the emergence of new threats. From this perspective, the Israeli strategy on settlements makes sense. If there will be no talks, and Israel must maintain its overwhelming advantage, creating strategic depth in the West Bank is sensible; it would be less sensible if there were a possibility of a peace treaty. Israel must also inflict a temporary defeat on any actively hostile Palestinian force from time to time to set them back several years and to demonstrate Israeli capabilities for psychological purposes.
The Palestinian position meanwhile must be to maintain its political cohesion and wait, using its position to try to drive wedges between Israel and its foreign patrons, particularly the United States, but understanding that the only change in the status quo will come from changes outside the Israeli-Palestinian complex. The primary Palestinian problem will be to maintain itself as a distinct entity with sufficient power to resist an Israeli assault for some time. Any peace treaty would weaken the Palestinians by pulling them into the Israeli orbit and splitting them up. By refusing a peace treaty, they remain distinct, if divided. That guarantees they will be there when circumstances change.
Fifty Years Out
Israel’s major problem is that circumstances always change. Predicting the military capabilities of the Arab and Islamic worlds in 50 years is difficult. Most likely, they will not be weaker than they are today, and a strong argument can be made that at least several of their constituents will be stronger. If in 50 years some or all assume a hostile posture against Israel, Israel will be in trouble.
Time is not on Israel’s side. At some point, something will likely happen to weaken its position, while it is unlikely that anything will happen to strengthen its position. That normally would be an argument for entering negotiations, but the Palestinians will not negotiate a deal that would leave them weak and divided, and any deal that Israel could live with would do just that.
What we are seeing in Gaza is merely housekeeping, that is, each side trying to maintain its position. The Palestinians need to maintain solidarity for the long haul. The Israelis need to hold their strategic superiority as long as they can. But nothing lasts forever, and over time, the relative strength of Israel will decline. Meanwhile, the relative strength of the Palestinians may increase, though this isn’t certain.
Looking at the relative risks, making a high-risk deal with the Palestinians would seem prudent in the long run. But nations do not make decisions on such abstract calculations. Israel will bet on its ability to stay strong. From a political standpoint, it has no choice. The Palestinians will bet on the long game. They have no choice. And in the meantime, blood will periodically flow.
George Friedman is the Chairman of Stratfor, a company he founded in 1996 that is now a leader in the field of global intelligence and is an excellent source of situational analysis. More about Stratfor.
K-House eNews by Chuck Missler - Gaming Israel and Palestine from the July 29, 2014 eNews issue, which is easy to copy and print.
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Black Sheep
By David Jeremiah
Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way? (James 2:25)
Most families have a "black sheep" somewhere in the family. How that person is viewed depends on distance. If the person is a faint memory, he is seen as a laughing matter, a faint shadow in the past. But if the person remains a fresh memory, then there is no mention of him or her in polite company.
Such distinctions are made only among those who place great pride in human respectability. But in biblical terms, there are no white sheep! We are all black sheep in the family of humanity. None of us deserves mention in the holy company of heaven -- except for the grace of God. That grace is demonstrated by God sending His own Son to be born as the descendant of human sinners. They ranged from a harlot like Rahab (Matthew 1:5) to a deceiver like Jacob (Matthew 1:2); to occasional sinners like Abraham, kings that struggled to rule righteously; and Joseph, a seemingly good man. But they were sinners all, chosen by God to play a role in His grand purpose of redemption.
Because all have sinned, all can be forgiven in Christ and all can serve. Don’t ever let your human past keep you from imagining a redeemed future.
To website CONTENTS Page.No creature that deserved redemption would need to be redeemed. ~ C. S. Lewis
The Origin of Religion
By Got
Questions
From the earliest times, humans have looked around and above them and wondered about the world, the universe and the meaning of life. Unlike animals, humans have a built-in desire to understand how we got here, why we are here and what happens after we die. Adam and Eve knew God personally (Genesis 3) and spoke of Him (Genesis 4:1). Their children brought sacrifices to the Lord (Genesis 4:3-4). And during the time of their grandchildren, “men began to call on the name of the LORD” in corporate worship (Genesis 4:26).
In all of history and in every culture, people have felt a need to worship what they perceive to be the source of life. The Bible explains why—we are created in God’s image (Genesis 1:27), and God has set eternity in our hearts (Ecclesiastes 3:11). We were created to be in relationship with our Creator. The rituals and practices of religion began as an expression of the creature’s desire to worship the Creator.
Biologist Julian Huxley dismissed the existence of religion as a vestige of past ignorance and superstition: “Gods are peripheral phenomena produced by evolution.” In other words, primitive man invented the idea of God in an ancient, superstitious time, and theism has no relevance in today’s society. Theories based on an evolutionary premise imagine that man’s belief in God was first expressed in animism, ghost-worship, totemism, and magic. Not all scholars have reached this conclusion, however. The Rev. Wilhelm Schmidt presents evidence of a monotheistic faith being the first religion practiced by men and offers many powerful arguments in support. Man began with a belief in one God, and then his theology degenerated into a belief in multiple gods.
(For more information, see Answers in Genesis - Schmidt.)
The Bible says that after the flood God initiated the unconditional covenant between Himself and Noah and his descendants (Genesis 9:8-17). Men disobeyed God’s command to spread out and fill the earth, and they built a city and began making a monumental tower instead. God confused their language and forced them to disperse (Genesis 11:1-9). After that time, many polytheistic religions sprang up around the world. Later, God made Himself known to Abram and introduced the Abrahamic Covenant (circa 2000 B.C.).
After God redeemed Israel from Egyptian bondage, He gave them the Mosaic Covenant and later the Davidic Covenant. In all of these events, it is God who reached down to His people, drawing them into relationship with Him. This is unique in the history of world religions.
With regard to Christianity, God Himself was responsible for introducing the New Covenant—an unconditional promise to unfaithful Israel to forgive her sins on the basis of pure, undeserved grace through the sacrifice of the Messiah. This New Covenant also opened up the way for Gentiles to be saved. In all of this, it is God who initiates the relationship. Biblical religion is based on the fact that God reached down to us; it is not man’s attempt to reach up to God. Biblical religion is a response to what God has done for us, not a code of conduct that we must perform for God.
One reason we have so many different religions is the deception imposed on the human race by the enemy of our souls, who seeks glory and worship for himself (2 Corinthians 4:4; 1 Timothy 4:1). Another reason is man’s inherent desire to explain the unexplained and to make order out of chaos. Many of the early pagan religions taught that, to prevent disasters from befalling them, they needed to appease their fickle, petulant gods. Through the centuries, religion has often been hijacked by kings and rulers in order to subjugate their people in a state-run “church” system.
The true religion that God initiated thousands of years ago with Israel pointed forward to a coming Messiah who would provide the way for all people to be reconciled to their Creator. After Christ came, Christianity spread by word of mouth as the disciples of Jesus took the gospel to the world and the Holy Spirit changed lives. God’s Word was also preserved in writing and is available today throughout the world.
Got Questions - The Origin of Religion
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Now, all of the church members out there who have been forgiving of their ministers for not speaking out on the issues by saying things like, “He really doesn’t understand what’s going on,” need to reevaluate their leniency--if they are intellectually honest, that is--and if they truly care about the future of their country.
Pastors Deliberately Keeping Flock In The Dark!
By Chuck Baldwin
Research Confirms What I Have Been Saying For Years
George Barna is the foremost researcher of modern Christianity in the country. He recently spoke about a two-year research project studying why modern-day pastors and churches are so silent regarding political issues. The result of his research only confirms what I have been trying to tell people for years. But there was one thing his research uncovered that did somewhat surprise me. OneNewsNow.com covered the story:
“On Thursday, George Barna--research expert and founder of The Barna Group--shared with American Family Radio's ‘Today's Issues’ about new information he's compiling at American Culture and Faith Institute over the last two years, gauging where theologically conservative pastors are at politically.
"‘What we're finding is that when we ask them about all the key issues of the day, [90 percent of them are] telling us, Yes, the Bible speaks to every one of these issues. Then we ask them: Well, are you teaching your people what the Bible says about those issues?--and the numbers drop...to less than 10 percent of pastors who say they will speak to it.’
“When researchers ask those pastors what else they are willing to do to get their people active in the political process, Barna said ‘it's almost nothing.’
"‘So the thing that struck me has been that when we talk about the separation of church and state, it's that churches have separated themselves from the activities of the state--and that's to the detriment of the state and its people,’ stated the researcher.”
That 90% of America’s pastors are not addressing any of the salient issues affecting Christian people’s political or societal lives should surprise no one--especially the readers of this column. It has been decades since even a sizeable minority of pastors have bothered to educate and inform their congregations as to the Biblical principles relating to America’s political, cultural, and societal lives. But the part of the research that did somewhat surprise me was this statement by Barna: “What we're finding is that when we ask them about all the key issues of the day, [90 percent of them are] telling us, Yes, the Bible speaks to every one of these issues. Then we ask them: Well, are you teaching your people what the Bible says about those issues?--and the numbers drop...to less than 10 percent of pastors who say they will speak to it.”
Did you get that? Ninety-percent of America’s pastors say they KNOW that the Bible speaks to all of these issues, but they are deliberately determined to NOT teach these Biblical principles. That is an amazing admission!
It would have been one thing if the pastors had said that these political issues were not relevant to scripture, and, therefore, they didn’t feel called to address them. But the pastors are admitting that, yes, they KNOW that the scriptures DO relate to our current political issues, but they are deliberately choosing to NOT teach those scriptural principles. Holy heads-in-the-sand, Batman!
I confess: this statistic caught me off-guard. So we can forever dismiss ignorance as justification for pastors remaining silent.
Now, all of the church members out there who have been forgiving of their ministers for not speaking out on the issues by saying things like, “He really doesn’t understand what’s going on,” need to reevaluate their leniency--if they are intellectually honest, that is--and if they truly care about the future of their country.
Church member, admit it: that pastor of yours who refuses to speak out on the issues KNOWS the Bible speaks to these issues, and he is DELIBERATELY refusing to teach those Biblical principles to you and your family.
So we are not dealing with IGNORANT pastors; we are dealing with DELIBERATELY DISOBEDIENT pastors. They are PURPOSELY CHOOSING to remain silent. Will that make any difference to the Christians in the pews who say they want their pastor to take a stand but are willing to overlook his “ignorance?” Probably not. But at least, we now know what the real issue is, don’t we?
The report goes on: “Why the disconnect? According to Barna, the answer is simple. He suggests asking pastors how someone would know if their church is ‘successful’--which he did.”
"‘There are five factors that the vast majority of pastors turn to [when asked that question],’ he explained. ‘Attendance, giving, number of programs, number of staff, and square footage.’”
There you have it: pastors are more concerned about being “successful” than they are being truthful. They believe if they tell their congregations the truth, their churches will not be “successful.” And it is so refreshing to see Barna directly ask pastors what “success” means to them. So, now we know (as if we didn’t know before; but at least now there is definitive research to back it up). The vast majority of pastors believe church success lies in:
*Attendance
*Giving (money)
*Number of programs
*Number of staff
*Square footage (of facilities)
Shazam! Where did pastors come up with this definition of “success?” You know where: from men such as Joel Osteen, Rick Warren, Bill Hybels, et al.
The megachurch phenomenon of the last several decades transformed how pastors think and behave. Pastors read the “successful church” books and publications; they attend the “successful church” conferences; they watch the “successful church” videos, etc. They, then, try to mimic the tactics and strategies they have been taught. And if there is one constant theme promulgated by the likes of Osteen, Warren, and Hybels, it is pastors must avoid controversy like the plague. Again, one must realize that the goal is NOT being faithful to Biblical principles; the goal is building a “successful” church as noted above.
It is time for Christians to acknowledge that these ministers are not pastors; they are CEOs. They are not Bible teachers; they are performers. They are not shepherds; they are hirelings. It is also time for Christians to be honest with themselves: do they want a pastor who desires to be faithful to the scriptures, or do they want a pastor who is simply trying to be “successful?” BE HONEST WITH YOURSELF, CHRISTIAN FRIEND.
Barna’s research blows the “ignorance” excuse out of the water. Again, it is not ignorance; it is deliberate disobedience.
Barna goes on to say, "Now all of those things [the five points of success listed above] are good measures, except for one tiny fact: Jesus didn't die for any of them.” Wow! You nailed it, George!
See the report: Barna: Many Pastors Wary Of Raising ‘Controversy
Where do you find anything in the New Testament that measures a pastor’s success by the number of people attending his church? Or by how large his offerings are? Or by how many programs his church has? Or by how many staff members he has? Or by how large his facilities are? In fact, the early New Testament church didn’t even own property or buildings.
When the Apostle Paul listed his ministerial pedigree, here is what it looked like (II Corinthians 11):
*Stripes above measure
*In prisons frequently
*In deaths often
*Beaten with rods
*Stoned
*Perils
*Weariness
*Painfulness
*Hunger and thirst
*Cold and nakedness
I don’t see attendance, offerings, programs, staff, or square footage in that list at all, do you?
When Paul wrote his own epitaph, it read, “I have fought a good fight, I have finished my course, I have kept the faith.” (II Timothy 4:7). He didn’t say, “I had a large congregation, we had big offerings, we had a lot of programs, I had a large staff, and we had large facilities.”
In the world of Osteen, Warren, and Hybels (and 90% of America’s pastors), the Apostle Paul’s ministry must have been a dismal failure. And how many church pulpit committees would even consider the pastoral résumé such as the Apostle Paul wrote above?
Please understand this: America’s malaise is directly due to the deliberate disobedience of America’s pastors--and the willingness of the Christians in the pews to tolerate the disobedience of their pastor. Nothing more! Nothing less!
Oh, and get this: according to the survey conducted by Barna, guess what the number one reason is why pastors choose to be “successful” and not “controversial?” You guessed it: fear of the IRS 501c3 tax-exempt status. Who would have thought it? (Yes, that question is deliberately facetious.)
The release of this research by George Barna could not have come at a more opportune time. I announced just last week that we have officially launched the Liberty Church Project, whereby we will be helping people around the country to establish non-501c3 churches. I invite folks (pastors or laymen) who are serious about starting new non-501c3 churches--or helping to resurrect patriot pulpits within existing churches--to fill out our online application. We already have several groups that we intend to help and are looking for others. If you are someone who is serious about such an endeavor, and seeks our assistance, please fill out the online application here:
I want to commend George Barna for his research. I suspect that the vast majority of pastors and churches will ignore it, but at least now we know the painful truth of the matter: by in large, pastors are deliberately choosing to not teach Biblical truth to their congregations for the selfish goal of being “successful.” But as we come to grips with this reality, we must also acknowledge that pastors are simply (and shamelessly) putting their fingers to the wind and finding that the people in the pews are more interested in their churches being “successful” than faithful to the teaching of Holy Scripture. As Barna noted, it is the churches, themselves, that have chosen to separate from the political affairs of their country.
In the end, it always comes down to We the People, doesn’t it? If you want a church where the pastor is willing to teach the Biblical principles that relate to our everyday lives--including our political lives--you might have to vote with your feet and go find one. That is, if that kind of thing is truly important to you.
Pastors Deliberately Keeping Flock In The Dark by Chuck Baldwin, which is easy to copy and print.
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God's "Path to Glory" Plan DIAGRAM (legal size)
God's Path to Glory Diagram, Gates and Paths, LEGAL SIZE.docx was designed using architectural software. A challenge to my patience, but I endured. The diagram shows the gates and path to soul salvation, the first gate being the “positional grace” gate. Safe to open and print. Just remember legal size and landscape setting.
Middle East peace, which man vainly attempts to effect today, will be brought to pass in that day — when the King, with His consort queen, rules the earth for 1,000 years.
The Marriage of the Lamb Festivities
By Arlen Chitwood of Lamp Broadcast
Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come [‘came’], and His wife has made herself ready.
And to her it was granted to be arrayed [‘array herself’] in fine linen, clean and bright and white: for the fine linen is the righteous acts of the saints.Then he said to me, “Write: ‘Blessed are those who are called to the marriage supper of the Lamb!’” And he said to me, “These are the true sayings of God.” (Revelation 19:7-9)
Events in Revelation 19:7-9 are not to be confused with the marriage, which will have already occurred. These verses have to do with the festivities that follow the marriage.
The bride will have previously been revealed through events surrounding the judgment seat (Revelation 1; 2; 3), and the marriage will have previously occurred at the time Christ redeems the inheritance (Revelation 6-18). Then, immediately preceding Christ’s return to take control of the domain that He will have previously redeemed (Revelation 19:11ff), time is set aside for the festivities surrounding the marriage of the Lamb (Revelation 19:7-9).
These marriage festivities are dealt with several places in Scripture, more notably in Matthew 22:8-14; 25:1-13. There is nothing in these passages about the marriage itself. Rather, these passages deal solely with the festivities that follow the marriage. And the emphasis, as in the book of Revelation, is upon these festivities.
(The book of Revelation, as the parables in Matthew 22; 25, does not really deal with the marriage per se. Nothing is said in chapters six through eighteen [the time during which the marriage occurs] about Christ’s marriage to the bride who had previously been revealed at the judgment seat [Revelation 1; 2; 3]. Rather, the marriage occurring in these chapters, through Christ redeeming the inheritance, is seen and dealt with elsewhere in Scripture. Following exactly the same chronology of events that would later be set forth in the book of Revelation, the marriage is seen and dealt with in biblical typology, in the book of Ruth.
In order to understand how the revealed bride in the book of Revelation 1; 2; 3 becomes the Lamb’s wife [Revelation 19a], one has to go to the book of Ruth 3; 4. The book of Revelation forms the capstone to all previous Scripture, beginning in Genesis. And an individual can’t begin reading Scripture in the book of Revelation and expect to arrive at any semblance of a correct understanding of this book, for he will have no foundation upon which he can build. [Reference Ruth by Arlen Chitwood.]
Rather, he is to begin where God began and understand foundational truths after the same fashion in which God revealed them. And when an individual with this type of knowledge of Scripture arrives at Revelation 6-18, he will understand that which is occurring through Christ’s redemption of the inheritance [Christ’s marriage to the previously revealed bride], though it is not even mentioned in this part of the book. And this understanding will be derived, not from the book of Revelation, but from previous Scripture.
The person who has an understanding of the foundational truths from the Old Testament — knowing what is happening as Christ redeems the inheritance in Revelation 6-18 — probably wouldn’t give a second thought to the fact that there is no mention of Christ’s marriage to His bride in these chapters. Why should he? The marriage, occurring at this time, will have already been dealt with in previous revelation, and he would know this. He would be able to compare the types with the antitype, run all the checks and balances, and see exactly what is happening in this respect. For such an individual, it would be superfluous material to reread the matter in the book of Revelation.)
But because most Christians in the world today lack a background of this nature from Old Testament typology, man’s systems of biblical interpretation generally do not follow biblical guidelines at all when the marriage festivities in Matthew 22:8-14; 25:1-13; Revelation 19:7-9 are dealt with. And not understanding that which is being dealt with, individuals, more often than not, attempt to read eternal verities [eternal salvation, damnation] into events surrounding these marriage festivities; and any semblance of sound interpretation through comparing Scripture with Scripture is, as a result, thrown to the winds.
Within man’s system of biblical interpretation in this respect, the wedding garment is declared to be the righteousness of Christ (showing one’s eternal salvation), entrance into the festivities (through possessing a wedding garment) is declared to be synonymous with eternal salvation, and exclusion from the festivities (through lack of a wedding garment) is declared to be synonymous with eternal damnation.
But these are man’s thoughts and ideas, not those emanating from Scripture. Such teachings have nothing to do with that which is being dealt with in matters surrounding these festivities. The saved alone are in view; and from among the saved, two different groups are in view:
1) those forming the wife of the Lamb; and2) those NOT forming the wife of the Lamb.
The former will be invited to participate in activities surrounding the marriage festivities. But this will not be the case with the latter at all. Rather they will be denied entrance into the place where these festivities will occur.
In Matthew 22:8-14, these two groups of individuals are dealt with in a parable having to do with the marriage festivities: There were “the guests [lit., ‘reclining ones’ (the bride)],” and there were the ones not allowed to enter into and participate in the activities attendant the bride (represented by the man appearing without a wedding garment, who was cast into the darkened courtyard outside the banqueting hall).
In Matthew 25:1-13, these same two groups of individuals are dealt with in another parable having to do with the marriage festivities, through presenting the activity of five wise and five foolish virgins: Those who had properly prepared themselves, the five wise virgins, were allowed to participate in the marriage festivities. But those who had not properly prepared themselves, the five foolish virgins, were denied entrance into the place where the festivities were occurring. They were left at a place outside the door leading into the festivities.
And the parable that follows — the parable of the talents — is given to explain and shed additional light upon the parable of the ten virgins. This parable begins with the Greek words Hosper gar, meaning “For just as.” These connecting words tell the reader that the parable about to follow is just like the parable that preceded. And this parable ends with the unfaithful servant cast into the darkness outside (Matthew 25:30).
Thus, in the explanatory parable of the talents, the place outside the door to the marriage festivities in the previous parable, the parable of the ten virgins, is seen to be exactly the same place outside the marriage festivities in Matthew 22:8-14 — the darkness outside, or the darkened courtyard outside the banqueting hall.
But in the final summation of the matter in Revelation 19:7-9, only things surrounding the wife are dealt with. Those not allowed to participate in these activities are not dealt with at this point in the book (as they are in Matthew 22; 25). Rather, the matter in the book of Revelation is set forth exactly as it is in the book of Ruth. In the type, from the book of Ruth, only the wife is dealt with at this point in the book. And the matter is the same in the antitype in the book of Revelation.
(For a full discussion of “The Outer Darkness,” refer to Bible One - Arlen Chitwood's Judgment Seat of Christ, Appendix, The Outer Darkness.)
Christ’s Return
Following the marriage festivities, the heavens will be opened, and Christ will come forth on a white horse as the “King of kings, and Lord of lords.” He will return to the earth “with His mighty angels” and complete the overthrow of Gentile world power under Satan, along with the overthrow of Satan and his angels.
Man’s Day will end, and the Lord’s Day will begin (Joel 3:9-17; 2 Thessalonians 1:7; Revelation 19:11ff). Then the way will be opened for Christ and His wife to ascend the throne — He as King, and she as consort queen.
There are numerous events connected with Christ’s return, both preceding and following the time when the heavens are opened in Revelation 19:11ff. This is the way in which the book of Revelation is introduced. It is a book about “The Revelation [Gk., Apokalupsis, ‘Revealing,’ ‘Unveiling,’ ‘Appearance’] of Jesus Christ…” It is a book about that day when He comes “with clouds; and every eye shall see Him, and they also which pierced Him…” (Revelation 1:1-7).
The book of Revelation is a book dealing with Christ’s return, and Scripture deals with the overall subject surrounding Christ’s return in a manner quite different than man is usually inclined to view the matter. Man usually sees Christ’s return as a single event, occurring at a point in time (e.g., Zechariah 14:4; Revelation 1:7; 19:11ff). But Scripture deals with Christ’s return in a broader sense than this. The whole of the book of Revelation is about Christ’s return. Revelation 19:11ff simply records the apex of the matter.
And His return in this book begins with events occurring at least seven years prior to the time when the heavens are opened and He comes forth on a white horse. Events in this book begin with Christians being removed from the earth at the end of the dispensation, with events surrounding the judgment seat following (Revelation 1; 2; 3; 4). The book then continues with Christ’s redemption of the inheritance (Revelation 5-18), God completing His dealings with Israel during Man’s Day (Revelation 6-18), and the marriage festivities being brought to pass (Revelation 19 a). Only then is the apex reached, with the heavens being opened (Revelation 19 b).
All these things are inseparably connected with Christ’s return. This is why, for example, in Luke 17:30-31, that an event occurring in the middle of the Tribulation (Luke 17:31; cf. Matthew 24:15-22) is directly associated with Christ’s return to the earth at the end of the Tribulation (Luke 17:30). This is also why resurrections and judgments occurring at “His appearing and His kingdom” (cf. 1 Corinthians 15:23; 2 Timothy 4:1) — though separated by time — are dealt with in these two singular senses, i.e., either at his appearing, or in his kingdom.
In the book of Revelation, in the antitype, exactly the same sequence of events is seen. A particular event will occur before Christ redeems the inheritance and takes the bride as His wife. A prepared bride will appear on Christ’s threshing floor (at His judgment seat). Only then will Christ redeem the inheritance and, in the process, take the bride as His wife (which will occur during Daniel’s Seventieth Week, the Tribulation).
Then, in the book of Revelation, all seven churches are seen in Christ’s presence at this time, showing all Christians in His presence during events surrounding the judgment seat, preceding the time in which He redeems the inheritance (preceding the Tribulation). And the types show exactly the same thing (ref. Bible One - Arlen Chitwood's Search for the Bride, Ch. 12.)
Understanding the reason why all Christians must appear before Christ at this time is simple. Aside from Christians having nothing to do with the Tribulation (which will be the last seven years of the previous dispensation, during which time God completes His dealings with Israel, not with Christians), events surrounding the judgment seat occur preceding the Tribulation (plainly shown from both the type in the book of Ruth and the antitype in the book of Revelation). And Scripture is quite clear that all Christians must be present, at the judgment seat: “…we shall all stand before the judgment seat of Christ” (Romans 14:10b).
(The fact that some Greek manuscripts and English translations have “judgment seat of God” in Romans 14:10 would have nothing to do with the identification of this judgment seat. The Father “has committed all judgment to the Son” [John 5:22], and it matters little whether the Son’s judgment seat is called the judgment seat of Christ or the judgment seat of God. It’s still the same judgment seat, with the same person doing the judging.)
Comparing type and antitype (Ruth 3; 4 and Revelation 1-19), the clear teaching is that all Christians will be removed from the earth and appear before Christ’s judgment seat preceding the Tribulation, before the inheritance is redeemed and the marriage occurs. And the whole of the matter is in connection with Christ’s return, with the apex reached when the heavens are opened in Revelation 19:11ff.
It is a serious matter when Christians ignore that which has been laid down in Moses and the Prophets (cf. Luke 24:25-27; John 5:45-47), following teachings that are contrary to established foundations. One simply cannot ignore the foundations that God has set forth in His Word and expect to survive theologically. It is not possible.
The Messianic Era
After Christ returns back to the earth and completes His overthrow of Gentile world power, along with Satan and His angels, numerous events will occur preceding the beginning of the millennium. And these events, as well, must be viewed in connection with Christ’s return.
Again, everything beginning with the removal of the Church in Revelation 1 to the end of the Messianic Kingdom in Revelation 20 must fall within two major categories seen in Scripture — “His appearing and His kingdom.” This is the way in which Scripture sets the matter forth, and this is the way in which man must view the matter as well.
In the type in Genesis 24; 25, after the son married Rebekah inside his mother’s tent, Abraham again took a wife. Abraham married Keturah, who bore him six sons (Genesis 24:67-25:2). Keturah was very fruitful in the realm where Sarah had been barren.
In the antitype, after the Son marries His bride inside Israel’s tent, the Father will restore His wife, Israel. And restored Israel will be very fruitful, unlike Israel in the past, represented by a fig tree with leaves, but no fruit (Matthew 21:18-19).
The present restoration of a remnant to the land under a Zionistic movement is, of course, not the restoration spoken of in the type in Genesis 25:1-2 or in other parts of Scripture bearing on the subject (e.g., Deuteronomy 30:1-3; Ezekiel 20:34-37; 36:24-28; 37:1ff; Matthew 24:30-31). The present restoration is a partial restoration, in unbelief, which has occurred during the present dispensation, prior to the nation’s repentance. The restoration spoken of in Scripture has to do with the entire nation returning, in belief, following the nation’s repentance, which will occur not only following the present dispensation but following the fulfillment of Daniel’s Seventy-Week prophecy.
Nor can the nation return while Christ is exercising the office of High Priest, in the heavenly sanctuary, throughout the present dispensation. It is clear from the typology surrounding the cities of refuge in Numbers 35 that Israel, as the slayer, has to await Christ’s completion of His present high priestly ministry before the Jewish people can return to the land of their possession.
(For a discussion of Numbers 35 in this respect, ref. Bible One - Arlen Chitwood's Let Us Go On, Ch. 1, “From Aaron to Melchizedek.”)
For individuals to fail to recognize the truth concerning the present return of a remnant to the land is to fail to recognize that Israel is the slayer typified in Numbers 35. And for Israel to attempt to return while Christ is presently exercising His high priestly ministry during the present dispensation is, according to the type, to invite death and destruction upon the nation.
And the latter is exactly what is about to occur, for the Jewish people have attempted to return before the time, in an unbelieving and unrepentant state. In the middle of the coming Tribulation, a Jewish nation (as it is known today) will cease to exist in the Middle East. The remnant comprising the nation will be uprooted at that time. A segment of the nation will escape to a place in the wilderness, specially prepared by God for them (Revelation 12:6, 14); but the remaining Jews will either be killed or sold as slaves throughout the Gentile world, with the Jewish people worldwide coming under the sentence of death (cf. Exodus 1:8ff; Daniel 3:19-20; Joel 3:6-8). And Jerusalem, throughout this time, will be “trodden down of the Gentiles, until the times of the Gentiles be fulfilled” (Luke 21:20-24; Revelation 11:2).
Nor will any attempts to effect Middle East peace be successful during Man’s Day. There is a problem that man fails to recognize, which has its roots going back 4,000 years in history. And, beyond that, only the One Who has brought about Israel’s present sickness, because of the nation’s disobedience, can effect healing (cf. Leviticus 26:14ff; Deuteronomy 28:15ff; Isaiah 1:1-26). Others can try, but they will all fail. Only the One Who has torn can heal (Hosea 5:13-6:2).
Peace will come only at the end of Man’s day, when “the Sun of righteousness” arises “with healing in His wings” (Malachi 4:2). These are the things seen in Abraham’s remarriage, which cannot occur until after the Son takes the bride as His wife, inside Israel’s tent.
(Note also in the type that Ishmael [the father of the Arabic nations surrounding Israel in the Middle East] died only after Abraham remarried [Genesis 25:1-2, 17]. In this respect, Middle East peace will be out of the question until the coming Messianic Era, when the man described in Genesis 16:12 will pass from the scene.)
And that is the way in which conditions will exist at the beginning of the millennium. The Father will have a restored wife; and the Son, who will be King over all the earth in that day, will have acquired a wife, allowing Him to rule and to reign in complete accord with the reason for man’s creation in the beginning and in complete accord with that which God established in the beginning relative to the man and the woman reigning together.
And Middle East peace, which man vainly attempts to effect today, will be brought to pass in that day — when the King, with His consort queen, rules the earth for 1,000 years.
See additional commentary on Ruth - Israel and the Church in this site.
Bible One – Arlen Chitwood's The Marriage Festivities, Search for the Bride, Ch. 15
The following Word Document is SAFE to open and print: The Marriage of the Lamb Festivities by Arlen L. Chitwood.docx
To website CONTENTS Page.
The book of Ruth, in its type-antitype structure, has to do with the Church.
And the book of Esther, in its type-antitype structure, has to do with Israel.
Ruth presents a complete overview of the history of the Church,
and Esther presents a complete overview of the history of Israel.
But the emphasis in each book is not so much on the past and present as it is on the future.
Ruth - Israel and the Church
Arlen Chitwood of Lamp Broadcast
Now it came to pass, in the days when the judges ruled, that there was a famine in the land. And a certain man of Bethlehem, Judah, went to dwell in the country of Moab, he and his wife and his two sons.The name of the man was Elimelech, the name of his wife was Naomi, and the names of his two sons were Mahlon and Chilion-Ephrathites of Bethlehem, Judah. And they went to the country of Moab and remained there. (Ruth 1:1-2)
There are two books in Scripture bearing the names of women who appear as principal characters in the books — the books of Ruth and Esther. These are the only books in Scripture named for women; and an element of mystery surrounds both, for no one knows the identity of the person who wrote either book.
The book of Ruth has to do with events occurring during the days of the judges (Ruth 1:1). Events during the days of the judges began following Joshua’s death and lasted until the time of Samuel the prophet, a period covering about three hundred years (which followed a period covering “about . . . four hundred fifty years,” going back to the birth of Isaac [Acts 13:17-20 NASB]). Events in the book of Ruth though cover a much smaller part of the time of the judges, occurring during the latter part of this period (Ruth 4:13-22), during about the middle or latter part of the twelfth century B.C.; and events in the book occurred both in a Gentile land (Moab) and in the land of Israel.
The book of Esther, on the other hand, has to do with events occurring about seven centuries later, in Persia (following not only the Babylonian captivity [about 605 B.C.] but also following the time when the Medes and the Persians conquered the kingdom of Babylon [about 538 B.C.]). Events in the book of Esther would appear to have occurred during the first half of the fifth century B.C., about sixty years after the Medes and the Persians conquered Babylon (Esther 1:1; 2:5-6).
The book of Ruth, in its type-antitype structure, has to do with the Church. And the book of Esther, in its type-antitype structure, has to do with Israel. Ruth presents a complete overview of the history of the Church, and Esther presents a complete overview of the history of Israel. But the emphasis in each book is not so much on the past and present as it is on the future.
Ruth 2; 3 deal with the past and present; but Ruth 3; 4 deal almost entirely with future events, beginning with events surrounding the judgment seat at the end of the present dispensation. And these events, along with subsequent events seen in Ruth 4, immediately precede and lead into the Messianic Era.
Esther 1 deals with the past and present; but Esther 2-10 deals entirely with future events. These last nine chapters deal with Israel mainly during seven unfulfilled years that remain in God’s dealings with this nation in order to complete Daniel’s Seventy-Week prophecy, ending with the restoration of Israel and the ushering in of the Messianic Kingdom.
In the preceding respect, the books of Ruth and Esther together provide a complete overview of God’s dealings with His people — both the Church and Israel — throughout the last 4,000 years of Man’s Day, leading into the Messianic Era. Certain things are opened up and revealed in these two books after a manner not seen in other Old Testament books. And these things form an integral part of God’s complete word pictures pertaining to both the Church and Israel in the Old Testament, providing different facets of information, apart from which these word pictures would be incomplete.
Then, insofar as the end of the matter is concerned — the realm where the emphasis is placed in both books — these two books together cover exactly the same period of time and deal with exactly the same events seen in the first twenty chapters of the book of Revelation. Ruth covers matters relative to the Church during this period of time, and Esther covers matters relative to Israel during this same period. And, in this respect, if an individual would properly understand that which has been revealed in these chapters in the book of Revelation, he must go back to the books of Ruth and Esther, along with sections of numerous other Old Testament books that would have a direct bearing on the subject (e.g., Genesis, Exodus, Isaiah, Ezekiel, Daniel).
There is no other way to properly understand the book of Revelation (or, for that matter, any other part of the New Testament). All of the things opened up and revealed in the New were previously set forth, through various ways and means, in the Old. Different Old Testament books deal with varying and particular facets of the matter — “here a little, and there a little” (Isaiah 28:10). And since the New Testament has an inseparable connection of this nature with the Old, an individual must continually look back to and draw from the Old if he would properly understand the New.
The whole of the matter is by divine design, and only through viewing the whole together — after running all of the checks and balances through comparing Scripture with Scripture — can a person see the complete picture (comprised of word pictures dealing with both the Church and Israel), exactly as God would have man see it.
Historical Setting for Ruth
Events in the book of Ruth, occurring during the latter part of the time when the judges ruled, appear to cover a period lasting no more than about two decades. And, since King David (Israel’s second king) was the great grandson of the two principle individuals in the book — Boaz [Audio] and Ruth (Ruth 4:17) — one can know that most of the events in the book occurred during the second generation preceding the ascension of Israel’s first king, Saul.
Saul ascended the throne about the middle of the eleventh century B.C. (about 1050 B.C.) and reigned for forty years. This would thus place events in the book of Ruth occurring about the middle or latter part of the preceding century.
The period of the judges, during which events in the book of Ruth occurred, is marked by two things:
(1) disobedience on the part of the Jewish people, and(2) God’s reaction to their disobedience (which had to do with anger, followed by a chastisement of the Jewish people to bring about their repentance; and this was followed each time by God raising up one or more individuals [one or more judges] to deliver His people).
During Moses and Joshua’s day, God had commanded His people to drive out all of the Gentile nations inhabiting the land. But, following Joshua’s death, the Israelites gradually began to cease driving these nations out (cf. Deuteronomy 7:1-2, 16, 22-24; Joshua 23:1-5; Judges 1:1, 19, 21, 27-33). Then, disobedience at this point resulted in other forms of disobedience — something that the Lord had previously called to the people’s attention and had warned them about (cf. Exodus 23:33; Deuteronomy 7:4, 16; 12:30).
God, through Moses, had laid down the rules and regulations (the Law) that His people were to follow within the theocracy. But, after failing to drive the Gentile nations out of the land, that which God had warned His people about began to occur. The Jewish people, over time, found themselves gradually being influenced and conforming more and more to the ways and practices of the pagan Gentile nations dwelling in the land with them. And, as a result, rather than the Jewish people following that which God had stated in His Word, this period is marked by a departure from the Word. Scripture reveals one central manner of living on the part of God’s people during this time:
..everyone did what was right in his own eyes. (Judges 17:6; 21:25)
And God reacted accordingly. God reacted in exact accordance with that which He had previously revealed in His Word through Moses.
There is a repeated sequence in the book of Judges relative to the Jewish people’s disobedience and God’s reaction to their disobedience. In Judges 2, this sequence is given, setting the stage for that seen throughout the remainder of the book:
a) Israel’s action:
Then the children of Israel did evil in the sight of the LORD, and served the Baals;and they forsook the LORD God of their fathers . . . and they followed other gods . . . (Judges 2:11-12a)
b) The Lord’s reaction:
And the anger of the LORD was hot against Israel. So He delivered them into the hands of plunderers . . . and He sold them into the hands of their enemies . . .Wherever they went out, the hand of the LORD was against them for calamity, as the LORD had said, and as the LORD had sworn to them . . . . (Judges 2:14-15a [14a])
c) Israel’s reaction:
And they were greatly distressed [which would lead to repentance]. (Judges 2:15b)
d) That which the Lord then did:
Nevertheless, the LORD raised up judges who delivered them out of the hand of those who plundered them. (Judges 2:16)
When the Israelites fell into sin, God reacted through using that which had resulted from His people’s previous failure — Gentile nations remaining in the land, contrary to His command — as a means to bring about their repentance. He delivered the disobedient Israelites into the hands of the same pagan nations that they had previously failed to drive out (Judges 2:21-23). And, following His people being brought to the place of repentance through a judgment of this nature, God then raised up one or more individuals to deliver them out of the hands of the Gentiles.
Beginning in Judges 3, when God raised up the first judge to deliver his people, repentance on Israel’s part is seen first. That is, God delivered His people into the hands of the Gentiles, the people repented, and God then raised up an individual to deliver them out of the hands of the Gentiles. And this same order is continued through eleven of the fourteen judges whom God raised up (Judges 3:7-9, 12-15; 4:1-4; 6:1-14; 10:6-18; 11:1ff).
Then, following the death of the eleventh judge (Judges 12:15), though the same sequence is seen beginning again (with Israel’s disobedience), certain changes occur in the complete cycle of events this time:
Again the children of Israel did evil . . . and the LORD delivered them into the hand of the Philistines for forty years. (Judges 13:1)
For the first time there was a forty-year period in which the Israelites found themselves in subjection to the Gentiles. “Forty” is one of several numbers used in Scripture to show completeness, and the number appears numerous times in Scripture in this respect (e.g., Moses’ life is divided into three separate and distinct forty-year periods, Moses was on Mount Sinai forty days and nights, the disobedient Israelites under Moses wandered in the wilderness for forty years, each of Israel's first three kings reigned for forty years, Christ was tempted by Satan for forty days and nights, and Christ had a forty-day post-resurrection ministry prior to His ascension).
In this respect, because of Israel’s disobedience, God gave His people into the hands of the Gentiles (the Philistines) for a complete period of time. And this complete period could only have followed a completion of Israel’s disobedience over the years. That is to say, Israel’s cup of iniquity had apparently become full (cf. Genesis 15:16), with God acting accordingly.
However, there is no record of the Israelites repenting and crying out for deliverance during these forty years. Nevertheless, God raised up Samson during this time as the twelfth judge, stating that he would “begin to deliver Israel out of the hand of the Philistines” (Judges 13:5b). Full deliverance though could not occur until after the Israelites had repented, something not seen until the days of Samuel the prophet, the fourteenth and last judge (following Eli [1 Samuel 7:3-15]).
It was sometime during the latter part of the period of the judges that events in the book of Ruth occurred. These events occurred during the latter time of these repeated cycles of Israel’s disobedience, the Lord’s anger being manifested, repentance occurring on Israel’s part, and one or more individuals being raised up to deliver the Jewish people. And these events occurred during a time when probably less and less thought was being given to repentance by the Jewish people (having progressively been hardened to sin over time, as their cup of iniquity continued to fill). But God always remained faithful and raised up deliverers nonetheless.
(E.g., note events surrounding Christ’s first coming. Though the Jewish people were unrepentant at this time [with deliverance contingent upon repentance], God still sent a Deliverer [knowing, in His omniscience, that these unrepentant people would reject and crucify this Deliverer — following a pattern seen in Jewish history, but resulting in the direst of consequences this time (Matthew 23:34-39)].)
Typical Structure of Ruth
Events in the book of Ruth relate different facets of exactly the same story told over and over, time after time, during the days of the judges — sin, followed by deliverance. This is the way in which the book both begins and ends, dealing in this respect with not only Israel and the Gentile nations but with the Church as well. And the book, though beginning with the former, centers on the latter. The book is centrally about Christ and the Church, not about God and Israel.
The book of Ruth begins by showing a Jewish family driven from their own land into a Gentile land because of a famine in the land of Israel (which could only be traced back to Jewish disobedience [cf. Deuteronomy 28:1-25]). Then, prior to anything being stated about the family returning to the land, death began to overtake them. Three members of the family died. The father, Elimelech [Audio], and his two sons, Mahlon and Chilion [Audio], died in the land of Moab (Ruth 1:3, 5).
But the complete family was spared from death in a Gentile land. One person, Naomi, remained to return back to the land of Israel when the famine was over. Naomi, in a Gentile land, heard that “the LORD had visited His people by giving them bread” (Ruth 1:6); and she returned to the land of Israel, where Boaz resided (a near kinsman, in charge of a field [which points to the world — cf. Matthew 13:38], who would prove to be the deliverer).
This brief account relates the complete history of Israel, beginning with the people’s disobedience during the days of Moses and later repeated over and over as recorded in the book of Judges. Because of disobedience, numerous times in history, along with the present time, the Jewish people found/find themselves without bread. And, as in the experiences of the family of Elimelech during the days when the judges ruled, the nation today finds itself not only without bread but uprooted from the land, scattered among the Gentile nations, and at the mercy of these same nations.
During this time in the type, as previously noted, three Jews died in a Gentile land. “Three” is a complete number in Scripture, showing divine perfection. In this respect, in the type, the death of three Jews in a Gentile land showed a completeness in God’s judgment because of Israel’s disobedience.
The length of time during which divine perfection in God’s judgment would be carried out is also given following the death of Elimelech: “. . . And they dwelt there [in Moab] about ten years” (Ruth 1:4b). “Ten” is the number of ordinal completion, showing that they remained in Moab for a complete period of time.
And it would be exactly the same today for the Jewish people scattered among the nations. There will be no visitation from the Lord, providing bread, until there is a completeness in God’s judgment, resulting from a past disobedience of the Jewish people. And, as shown by the number “ten” in the type, this judgment will occur during a complete period of time — a set period, predetermined by God in the beginning. Israel will remain scattered among the nations during a complete, predetermined period, which is part and parcel with the Seventy-Sevens that God has “determined” upon the Jewish people in Daniel 9:24-27. In the case of the Seventy-Sevens, the Seventieth Seven (a concluding period of seven years) will complete the period of God’s judgment upon His people because of their disobedience.
(Note something about the death of three Jews in a Gentile land in the type and the death of millions of Jews, throughout centuries of time, in Gentile lands in the antitype:
There should be no Jewish graves in Gentile lands. The Jewish people were not called out of Egypt to dwell in and eventually die in Gentile lands. But the Jewish people and the Jewish graves are there today, scattered throughout Gentile lands worldwide. And they are there for a single reason: Israel’s disobedience. And they bear testimony to one thing: God has remained faithful to that which He stated in His Word relative to Israel’s disobedience.
[God has done exactly what He stated that He would do (Leviticus 26:33-39; Deuteronomy 28:37, 64-67). One can stand in the middle of a Jewish cemetery in a Gentile land, with an open Bible in his hand, and view the history of Israel from the days of Moses to the present day two different ways. He can view this history from the pages of Scripture, or he can view this history from the perspective of the Jewish graves surrounding him. Both bear testimony to and relate exactly the same story.]
Had the Jewish people remained faithful and obeyed that which God commanded, they would have remained in the land within a theocracy. Occupying this position in the land, they would have been established at the head of the nations, with the nations being ruled by and blessed through Israel.
But unfaithfulness and disobedience marked the route that the Jewish people took, time after time. And time after time God allowed the Gentile nations in the land [nations that Israel had failed to drive out] to subdue and rule over them, with deliverance following each time.
All these things occurred in the land itself, but the day finally arrived when Israel’s cup of iniquity became full, in a sense beyond that [or typified by that] seen in the forty-year period of Judges 13:1 [note previous remarks on this forty-year period in the light of Genesis 15:16]. Then, when this time arrived, God allowed Gentile nations from outside the land to come into the land and uproot His people, carrying them captive into surrounding Gentile lands. And from these surrounding lands, the Israelites were subsequently scattered throughout all lands, scattered among the Gentile nations of the earth.
This uprooting and scattering of the Jewish people began to occur over 2,700 years ago (with the Assyrian captivity [about 722 B.C.], continuing with the Babylonian captivity [about 605 B.C.]), with the Israelites still remaining scattered among the nations today. And throughout this time, Jewish graves have appeared in Gentile lands worldwide, during centuries of time, bearing witness to that which has been done by both Israel and the God of Israel.
But this is not where matters end. God’s faithfulness to His revealed Word (cf. Psalm 138:2) must not only involve Israel’s uprooting and scattering but the nation’s eventual restoration as well. The complete outworking of all God’s plans and purposes surrounding Israel can be brought to pass only with a restored nation dwelling in the land covenanted to Abraham and his progeny and, in this land, fulfilling that which God called Israel to do in the beginning.
In this respect, the goal toward which everything moves relative to Israel will occur when the Deliverer one day appears [reappears in Israel’s case], and there will once again be bread in the land. This is seen occurring with respect to one family in the book of Ruth, and it is seen occurring in the book of Judges during a time when the story was repeated over and over with respect to the entire nation.)
As previously stated though, this story of Israel (with which the book opens) is not really the central message of the book of Ruth. Esther is the book that centers on Israel, not Ruth. But, unlike Esther, Ruth also opens with events surrounding Christ and the Church. And though Israel, of necessity, must remain in the picture throughout this book, revelation in the book centers on Christ and the Church, not on God and Israel.
Israel is introduced in a typical manner at the first of the book. Then, Israel is seen in this same typical manner throughout the book for reasons which, from a Scriptural standpoint, can only be obvious.
Apart from Israel, nothing revealed in the book relative to Christ and the Church could exist. “Israel” is the pupil of God’s eye (Deuteronomy 32:8-10; Zechariah 2:8 [“apple,” KJV, should be translated “pupil” in both references]). God, in this respect, views His complete dealings with mankind through the nation of Israel.
God revealed early in the book of Genesis that He would deal with mankind at large through a particular segment of mankind. Among the three sons of Noah, God singled out Shem immediately following the Flood as the one through whom such dealings would occur (Genesis 9:26-27); and slightly over four centuries later, God singled out a particular descendant of Shem, Abraham, through whom His dealings with mankind would continue to be worked out (Genesis 11:10-26; 12:1-3).
And matters of this nature must be carried out in the manner that God has decreed or they cannot be carried out at all. God has decreed that all spiritual blessings are to flow through Abraham and his seed, which is revealed to be through Isaac, Jacob, Jacob’s twelve sons, and their progeny — i.e., through the nation of Israel; God has provided mankind with a Jewish Savior, whose lineage can be traced back to Abraham and Shem; all things about this Savior were foretold in a Jewish book (God’s revelation to man, given through Jewish prophets); and Christians have been grafted into a Jewish trunk, having become “Abraham’s seed and heirs according to the promise” through their positional standing “in Christ,” who is Abraham’s Seed (cf. Genesis 12:1-3; Psalm 147:19-20; Matthew 2:2; Romans 11:17; Galatians 3:29; Ephesians 2:11-15).
Thus, it becomes a simple matter to see and understand that none of the things revealed about Christ and the Church could exist apart from Israel. And this is why events in the book of Ruth, though not dealing centrally with Israel, cannot occur apart from Israel being seen someplace in the picture throughout the book.
1) Chapters One and Two
Relative to the central message of the book, Ruth 1; 2 outline events extending from the time two Gentile women (Ruth and Orpah) become members of a Jewish family to the time one of these women (Ruth) is seen gleaning in the field of a near kinsman (Boaz) during the time of barley and wheat harvest.
a) Type
Following Elimelech’s death, Mahlon and Chilion both married Moabite women — Ruth and Orpah [Audio], respectively. Then, sometime later, Mahlon and Chilion died, leaving Naomi with her two daughters-in-law.
Though death had dissolved the marriage relationship, the family relationship continued. Ruth and Orpah were still members of Naomi’s family. They were still Naomi’s “daughters-in-law” (Ruth 1:4-6; 2:20).
Thus, the book opens with two Gentile women who had become members of a Jewish family through marriage. And, following the death of their husbands, this family relationship with Naomi then had a connection with death.
Everything following this point in the account is based on an existing family relationship of this nature (widowed Gentile women, who are members of a Jewish family, where death is involved in the family relationship). Matters had to be established in this manner first. Only then could Ruth and Orpah occupy their respective positions seen in the story.
The story through the book though is centrally about Ruth, not about both Ruth and Orpah. Only Ruth chose to cleave unto Naomi and to her God, traveling with her to another land. Orpah chose to turn back to the Moabite people and to their gods, in the land where she dwelled (Ruth1:15-17).
Ruth traveled with Naomi to Bethlehem (the house of bread), in another land (Ruth 1:18-22); and in that land she found herself working in the field of a near kinsman, Boaz (Ruth 2:1ff). It was the time of barley and wheat harvest, and the whole of Ruth 2 is taken up with Ruth working in Boaz’s field from morning until evening, from the beginning to the end of the harvest.
b) Antitype
As two Gentiles in the type occupied a family relationship with Naomi following the death of their Jewish husbands, Gentiles throughout the present dispensation occupy a family relationship with the one which Naomi typifies, Israel, through the death of a Jew. Individuals are saved by Christ’s death and shed blood; and they, through a work of the Spirit during the present dispensation — an immersion in the Spirit — occupy a positional standing “in Christ.” And, within this positional standing, because Christ is Abraham’s Seed, they become “Abraham’s seed and heirs according to the promise” (Galatians 3:26-29).
Then, as in the type, Christians find themselves in a position where they can govern their lives in one of two fashions. They can either look out ahead toward another land (a heavenly) and glean in the field (the world) belonging to the Near Kinsman (Christ), or they can look back to and involve themselves in the things of this present world system. The choice is theirs to make. They can, as Ruth, turn to the things that have a connection with the Jewish people, a land, and a Redeemer; or they can, as Orpah, turn back to the things of this present world system, with its god (Satan). Regardless, their family relationship will remain unaffected, but not so with that seen throughout the remainder of the book of Ruth.
2) Chapters Three and Four
Relative to the central message of the book, Ruth 3; 4 outline events extending from the time Ruth prepared herself for meeting Boaz on his threshing floor, relative to both her widowhood and a forfeited inheritance, to the time Boaz had not only redeemed the inheritance but, through this redemptive process, had taken Ruth as his wife as well.
a) Type
With a view to her widowhood and the redemption of a forfeited inheritance — an inheritance belonging to Naomi’s family — Ruth prepared herself for meeting Boaz (a near kinsman) on his threshing floor. And she prepared herself in a threefold manner. She washed herself, anointed herself, and properly arrayed herself (Ruth 3:3).
On the threshing floor, because of laws governing the Jewish people and because of Ruth’s identity and proper preparation, Boaz was under obligation to do as Ruth requested (which she made known, through her actions, once on the threshing floor in Boaz’s presence).
Then the remainder of the story is taken up with Boaz’s redemptive act at the gate of the city (Ruth 4:1ff). Boaz redeemed the inheritance, Ruth became his wife in the process, and the book ends with a brief account of the lineage of this union, extending to King David.
b) Antitype
Proper preparation for meeting Christ on His threshing floor (at His judgment seat [Matthew 3:12]) would occur during the present dispensation. Christians, working in the field (Ruth 2:1ff) in a proper manner would also be properly preparing themselves in the same threefold manner seen in Ruth 3:3.
Washing oneself has to do with cleansing (keeping oneself clean from the defilement connected with this present world system), anointing oneself has to do with the filling of the Spirit, and putting on raiment has to do with the wedding garment. This is the threefold manner in which Christians are to presently be preparing themselves, with a view to meeting Christ on His threshing floor.
It is here that faithful Christians, typified by Ruth, will find themselves in the same position in which Ruth found herself on Boaz’s threshing floor. And Christ, in like manner, typified by Boaz, will find Himself at this future time in the same position in which Boaz found himself.
A redemption of the forfeited inheritance will then occur (which will have to do with a territory, as in the type [a “field,” i.e., the world, the earth; cf. Ruth 4:5; Matthew 13:38]); and Christ, as Boaz, will take the one typified by Ruth as His wife in the process (cf. Ruth 4:9-13; Revelation 5:1-19:9).
Then, through carrying Boaz and Ruth’s genealogy to King David, regality is seen beyond this point in the type. And this is where matters will end in the antitype as well — when a descendant of Boaz, the one greater than David, takes the kingdom and, with His wife as consort queen, reigns over the redeemed inheritance, reigns over the earth.
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Bible One - Arlen Chitwood's Ruth, Ch. 1
Word Document: Ruth - Israel and the Church by Arlen Chitwood.docx which is SAFE to open and print.
(Refer to previous The Marriage of the Lamb Festivities and Ruth by Arlen Chitwood for a more detailed account.)
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The book of Esther, in its type-antitype structure, has to do with Israel.
And the book of Ruth, in its type-antitype structure, has to do with the Church.
Esther presents a complete overview of the history of Israel
and Ruth presents a complete overview of the history of the Church.
But the emphasis in each book is not so much on the past and present as it is on the future.
Esther: A Book of Mysteries
By Chuck Missler of K-House
(Commentary from K-House eNews)
Esther is an obscure book to many, even though it is a story of romance and palace intrigue set in the glory days of the Persian Empire. A Jewish maiden, elevated to the throne of Persia as its queen, is used by God to preserve His people against a Hitler-like annihilation. Even the works of Shakespeare's dramatic genius cannot compare with the drama and irony in this captivating epic.
To this day, the Feast of Purim is held to commemorate these events. Instituted by Mordecai to celebrate the deliverance of the Jews from extermination, Purim (from Akkadian, puru, "lots") is so called after the lots cast by Haman in order to determine the month in which the slaughter was to take place. Held on the fourteenth day of the Jewish month of Adar, Purim is one of the most joyous days of the year.
The book of Esther chronicles real historical events. It deals with the Jews escape from genocidal annihilation after their return from Babylonian captivity. Chronologically, Esther makes possible Nehemiah. It was Esther's marriage to the king of Persia that ultimately leads to the rebuilding of Jerusalem and enables the chain of events that led to the appearance of the Messiah five centuries later.
Orphaned as a child and brought up by her cousin Mordecai, Esther was selected by King Ahasuerus to replace the queen when Vashti was disgraced. Haman, the prime minister, persuaded the king to issue an edict of extermination of all the Jews in the Persian Empire. Esther, on Mordecai's advice, endangered her own life by appearing before the king [without being invited] in order to intercede for her people.
Seeing that the king was well disposed toward her, she invited him and Haman to a private banquet, during which she did not reveal her desire but invited them to yet another banquet, thus misleading Haman by making him think that he was in the queen's good graces. Her real intention was to take revenge on him. During a second banquet, Queen Esther revealed her Jewish origin to the king, begged for her life and the life of her people, and named her enemy.
Angry with Haman, King Ahasuerus retreated into the palace garden. Haman, in great fear, remained to plead for his life from the Queen. While imploring, Haman fell on Esther's couch and was found in this ostensibly compromising situation upon the king's return. He was immediately condemned to be hung on the very gallows which he had previously prepared for Mordecai. The king complied with Esther's request, and the edict of destruction was then changed into permission for the Jews to avenge themselves on their enemies.
It is a fascinating story, but one full of Biblical mysteries. There is no mention of the name of God in the book. There is no reference to worship or faith. There is no mention or prediction of the Messiah; no mention of heaven or hell; there is nothing "religious" about it. It is a gripping tale, but why is it here in the Bible? Martin Luther believed it should not be part of the Canon, however the name Esther gives us a clue: it means "something hidden." In studying this book we have discovered that there are numerous surprises hidden behind, and underneath, the text itself.
The following Word Document is SAFE to open and print: Esther - A Book of Mysteries, Commentary from Chuck Missler of K-House eNews.docx
See following Esther for detailed commentary.
To website CONTENTS Page.
The book of Esther is an integral and vital link to seeing and understanding the complete word picture that God has provided. Not only must Esther be viewed and studied in the light of related Scripture (e.g., Exodus, Daniel, Revelation, among numerous other books and places in Scripture) but related Scripture must be viewed and studied in the light of Esther as well.
Esther
By Arlen Chitwood of Lamp
Broadcast
(H635,'estêr, of Persian derivation; Ester, the Jewish heroine: - Esther [Audio].)
(Note: Where [Audio] follows a name, click on for Audio Pronunciation.)
Foreword
The book of Esther contains a wealth of information relative to Israel and the nations, having to do mainly with activity occurring at the end of and following the Times of the Gentiles.
Esther 1; 2, within the typical structure of the book, relate the complete history of Israel — from God’s call surrounding this nation during Moses’ day to that future day when this call will be realized under the One greater than Moses, with Israel then occupying the nation’s proper place, in the Messianic Kingdom.
Then the remaining seven chapters (Esther 3-10) form commentary material for the first two chapters, centering attention on that future time when God will resume His national dealings with Israel, at the end of Man’s Day, terminating at the same place as the first two chapters — Israel occupying the nation’s proper place, in the Messianic Kingdom.
Esther 3 begins with the rise of Haman to a high position of power in the kingdom, typifying the future rise of Antichrist to a position of world power in the kingdom near the middle of Daniel’s unfulfilled Seventieth Week. And the remainder of the book reveals Antichrist’s activities (typified by Haman’s activities) as they relate particularly to Israel (typified by both Esther and Mordecai [Audio]), that which Israel will do because of these activities, Antichrist’s ultimate fall (which marks the end of the Times of the Gentiles), and Israel’s subsequent rise to the position that the nation was called to occupy almost 3,500 years ago when God called the Israelites out of Egypt under Moses.
In the preceding respect, Esther 3-10 parallel Revelation 6-20. And, when studying either book, to gain a proper understanding of the book, it is vitally important that Scripture be compared with Scripture. One book must be studied in the light of the other, among other books (Old Testament and New Testament) containing related subject matter as well.
This is simply one of the ways in which God has structured His Word, necessitating comparing Scripture with Scripture in order to gain a correct understanding of that which has been revealed. God, through this means, has provided man with a complete revelation of Himself, His plans, and His purposes.
This complete revelation though can be seen only in one place — in the complete Word. And it can be properly seen and understood through only one means — through comparing parts of this revelation with other parts of this revelation, through “comparing spiritual things with spiritual” (1 Corinthians 2:9-13), viewing and studying the whole of Scripture in this manner.
In this respect, the book of Esther is an integral and vital link to seeing and understanding the complete word picture that God has provided. Not only must Esther be viewed and studied in the light of related Scripture (e.g., Exodus, Daniel, Revelation, among numerous other books and places in Scripture) but related Scripture must be viewed and studied in the light of Esther as well.
And the importance of Esther in this respect is self-evident. This book is about Israel and the nations, and understanding God’s dealings with Israel in this respect is a central key to understanding the whole of Scripture.
Understand the message of the book of Esther (comparing Scripture with Scripture), and you can understand what has happened, is happening, and is about to happen relative to Israel and the nations. It was all foretold in the small book of Esther almost two and one-half millennia ago.