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God's Word Seven

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

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In the Loins of Abraham
God’s Two Firstborn Sons in the Old Testament
By Arlen L. Chitwood of Lamp Broadcast

“And as I may so say, Levi also, who receiveth tithes, paid tithes in Abraham. For he was yet in the loins of his father, when Melchizedek met him” (Hebrews 7:9-10; cf. Genesis 14:17-15:4).

The introduction of the nation of Israel in Scripture, along with the supply of a continuing wealth of information pertaining to this nation, is seen at a time much earlier than man might think or imagine.

For example, in Exodus 12:40-41, Israel, God’s firstborn son (Exodus 4:22-23), is seen sojourning in a land throughout the four hundred thirty years leading up to the beginning of the nation’s existence — a sojourn which began at the time Abraham left Ur of the Chaldees, thirty years prior to the birth of Isaac.

Or, as seen in the text, in Hebrews 7:9-10, Levi is seen as having paid tithes in the loins of Abraham (his great grandfather), at the time Abraham met Melchizedek in Genesis chapter fourteen (Genesis 14:17-24), again, prior to the birth of Isaac.

Thus, a nation which would not exist until four hundred thirty years had passed is seen in the loins of Abraham at the time he left Ur at the age of seventy. And matters regarding Israel in this respect can be taken back even farther than the preceding, much farther (e.g., Shem, nine generations preceding Abraham).

Information regarding the nation of Israel begins in Genesis much earlier than Abraham’s birth in chapter eleven, or actually even the account of that stated about Shem in chapter nine. Information regarding Israel in Scripture actually begins at that time when the Spirit of God moved upon the ruined creation in Genesis 1:2b and continues from that point throughout the first 2,000 years of human history, preceding the birth of Abraham, the father of the nation of Israel (Genesis 1:2-11:26 [2b]).

References to or events pertaining to the nation, centuries and millenniums prior to the existence of the nation, can easily be seen in passages such as Genesis 3:15 (the Seed of the woman [Israel]), or the typology of Cain and Abel (Genesis 4:1ff), or that of Noah and his family passing through the Flood (Genesis 6:1-8:22), or that stated about Shem in relation to Ham and Japheth. (Genesis 9:25-27).

But how can things pertaining to Israel be seen beginning with the earth’s restoration and continuing into man’s creation in the opening verses of chapter one?

Note five verses of Scripture in four New Testament books:

“Ye worship ye know not what: we know what we worship: for salvation is of the Jews” (John 4:22).

“For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers: all things were created by him, and for him:

And he is before all things, and by him all things consist [‘all things have been established,’ ‘all things hold together’]” (Colossians 1:16-17).

“Hath in these last days spoken unto us by [‘in the person of’] his Son, whom he hath appointed heir of all things, by whom also he made the worlds [‘brought into existence (arranged) the ages’]” (Hebrews 1:2).

“And all that dwell upon the earth shall worship him [the Beast], whose names are not written in the book of life of the Lamb slain from the foundation of the world” (Revelation 13:8).

In the first of the preceding references, “salvation” is clearly stated to be “of the Jews.” This is the nation which brought forth the Saviour, Who, in the fourth and last of the references, was “slain from the foundation of the world” (which takes one back to the time of Genesis 1:2b ff [cf. I Peter 1:18-20]).

(How can one son [Israel] be present at a time prior to that son’s existence? That has already been addressed after one fashion, but it can also be addressed by asking, How could the other Son [Christ] have been slain at a time prior to His incarnation and the events of Calvary?

Then, who slew Christ at the time seen in Revelation 13:8 — “from the foundation of the world” [i.e., from the time of events in Genesis 1:2b ff]? Only one person could possibly be seen as the slayer; only the other son could have committed this act, as seen in the typology of Cain slaying his brother, Abel, in Genesis 4.

Christ was the Paschal Lamb, the paschal lamb was given to Israel [Exodus 12:1 ff], and only Israel could slay the paschal lamb. It matters not whether the event occurred at the time of the restoration of the ruined material creation or 4,000 years later at Calvary. The same two individuals — the same two Sons — have to be involved. There is simply no other way for the event to occur at any time in history.

Suffice it to say that “with God all things are possible” [Matthew 19:26].)

Then note the other two previously quoted references, the second and third references, which have to do with God’s actions in relation to the whole of the matter, with nothing occurring apart from His Son.

Any time God’s work is seen in Scripture (e.g., His restorative work occurring over six days time in Genesis 1:2b ff), His Son, “slain from the foundation of the world,” has to be seen as well, for nothing has ever occurred or ever will occur apart from the Son. And this is the One Whom the nation of Israel would bring forth and slay, though the Son both existed and was slain prior to this time.

“Salvation” is not only “of the Jews,” but “Neither is there salvation in any other [a reference to the One Whom Israel brought forth]” (John 4:22; Acts 4:12) — inseparable references to both of God’s two firstborn Sons.

To separate God’s two firstborn Sons in Biblical studies (Exodus 4:22-23; Hebrews 1:6) — dealing with one apart from the other — is simply not possible. This is one reason that the same Scriptures are, at times, used of both (e.g., Hosea 11:1; Jonah 1:17 [cf. Matthew 2:15; 12:38-40]); and to see one Son (Christ) apart from the other son (Israel) in the restoration account, beginning in Genesis 1:2b, can only be a completely improper way to view the matter.

Beginning revelation pertaining to Israel has to be seen in Scripture in Genesis 1:2b ff, for the work was done completely in connection with and through the One in Whom salvation (restoration) lies; and this Son (Christ) cannot be separated from the other son (Israel), in whom salvation (restoration) lies as well.

Then, note Genesis chapter two (Genesis 2) where details pertaining to man’s creation in chapter one are given. And these details have to do with the bride being removed from the body.

In the historical account, in the type, Adam was put to sleep, his side opened, and God took from his opened side a part of his body (a rib), from which he formed the woman, Eve. Then God presented the woman back to the man as a helpmate; and, through this act, the woman, formed from a part of the man, completed the man.

And the antitype is easy to see. The second Man, the last Adam, was put to sleep on the Cross, His side was opened, and out of His opened side flowed the two elements which God is presently using to form the bride — blood and water — pointing to the present high priestly work of the Son (a cleansing, on the basis of His shed blood on the mercy seat in the heavenly sanctuary).

Then, once the bride has been removed from the body (the Spirit’s work during the present dispensation), and the bride subsequently revealed (through decisions and determinations resulting from the judgment seat), the bride, formed from a part of the Son’s body, will be presented back to the Son as a co-heir, a helpmate, helping the Son in His millennial rule; and, through this act, in line with both the type and Hebrews 2:10, the bride will complete the Son.

Now, note something about the preceding. None of this can exist apart from Israel. According to Romans chapter eleven, Gentiles, who do not have a God (Ephesians 2:11-13), have been grafted into the only nation with a God (through being “in Christ,” a Jewish Saviour [Romans 11:24]), the nation which brought forth the Saviour, the only nation which could do so, for “salvation is of the Jews.”

Thus, Israel is not only seen in Genesis 1, but in Genesis 2 as well.

Then the nation is seen throughout chapter three in the account of man’s fall, necessitating salvation, with the account of Israel slaying Christ in the typology of Cain slaying Abel in Genesis 4. And material in chapter four, both before and after the account of Cain slaying Abel, provides a complete history of the nation of Israel, 2,500 years before the nation even existed.

Then, none of the events in chapters five through eight could have occurred apart from Israel being seen throughout — Enoch being removed from the earth alive, with Noah and his family then passing through the Flood, foreshadowing the Church being removed prior to Israel passing through the Tribulation.

As previously seen, nothing occurs apart from the Son, which, in reality, as also previously seen, would have to include both Sons — both Christ and Israel. And aside from the preceding, the typology surrounding Enoch couldn’t exist apart from Israel, for, apart from Israel, there could be no Church to be removed in the antitype.

And this could be continued through subsequent chapters leading to Abraham’s birth (Genesis 9-11a), but the preceding material should be sufficient to get the point across. God’s work through One of His firstborn Sons simply cannot occur apart from the Other firstborn Son being seen as well.

(Note how this takes care of a quite-popular, erroneous teaching in Christendom today — the teaching that the Church has supplanted Israel in God’s plans and purposes, with God being through with Israel.

If something such as the preceding has occurred, after any fashion, then Christians can forget about everything, including their very salvation.

God’s work through One Son is not seen, it cannot exist, apart from the Other Son. Apart from a connection with both Sons — a Jewish Saviour, brought forth by a Jewish nation, with Christians seen grafted into a Jewish trunk — there can be no salvation, or anything else, aside from eternal ruin and damnation [Romans 11:1-26].

And the truth of the preceding can be seen throughout the first eleven chapters of Genesis, then continuing with the birth of Abraham in Genesis 11:27 and progressively moving throughout the Old Testament.

Note just one example — that of Shem, in relation to Ham and Japheth in Genesis 9:25-27. Shem was the only one of Noah’s three sons possessing a God. The other two sons, without a God, could only possess a connection with God one way — by going to the son in possession of a God, by going to Shem and dwelling “in the tents of Shem” [the words used in Scripture to denote the only way of partaking of that possessed by Shem].

Shem’s lineage in this respect can be traced through Abraham nine generations later, then through Isaac, Jacob, his twelve sons, and the nation of Israel. All of the other nations on earth can trace their lineage through either Ham, Japheth, or Shem’s lineage through individuals other than Abraham Isaac, Jacob, and his twelve sons.

And, exactly the same conditions exist today in relation to the descendants of Shem, Ham, and Japheth — conditions which can never change. “Israel” is the only nation on the face of the earth with a God, all of the other nations are as described in Ephesians 2:11-13 [without a God (cf. Psalms 96:5)], and the nations are left with only one choice if they would have any connection with or access to God. They must go to the one nation with a God, to a Jewish Saviour Who is God. There is no alternative.

Now, note what would happen if Shem were removed from the picture in Genesis chapter nine, or if the nation of Israel were removed from the picture today [which are two ways of saying the same thing].

That needs to be thought through — thought about long and hard — before giving credence to what so many Christians are stating today about God being through with Israel, seeing the Church replacing Israel in God’s plans and purposes.)

Lamp Broadcast - In the Loins of Abraham by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also In the Loins of Abraham God’s Two Firstborn Sons in the Old Testament By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
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A Place in the Wilderness
The Place Where Israel Will Flee in the Tribulation
By Arlen L. Chitwood by Lamp Broadcast

“Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation [the Tribulation] be overpast.

For, behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity…” (Isaiah 26:20-21a).

“Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights” (Jonah 1:17).

“When ye therefore see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand:) Then let them which be in Judaea flee into the mountains” (Matthew 24:15-16; cf. Luke 21:20-21).

“And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and three score days…

And when the dragon saw that he was cast unto the earth, he persecuted the woman which brought forth the man child.

And to the woman were given two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished for a time, and times, and half a time, from the face of the serpent” (Revelation 12:5-6, 13-14).

The preceding Scriptures — from four different books, two from the Old Testament (Isaiah and Jonah) and two from the New Testament (Matthew and Revelation) — are the main verses one would normally go to when dealing with that which will happen to the Jews in the land of Israel (presently about 6,000,000) when events surrounding the man of sin, the Beast, breaking his seven-year covenant with Israel begin to occur.

The Scriptures, or That Often Taught?

First, it is important to understand that the Jewish people are not back in the land in fulfillment of any type Old Testament restoration promises. That is, they are not back in the land through any type fulfillment of promises pertaining to God regathering His people back to the land.

(The preceding would be contrary to much present popular thought in Christian circles. Most Christians today, seeking to deal with and understand things about Israel and the nations in the Middle East — many aligning themselves after some fashion with what is often called “Christian Zionism” — see the establishment of the Jewish nation May 14, 1948 and the continuous migration of Jews back to the land since that time as God restoring His people to the land in accordance with His numerous promises in the O.T. to one day do so [Ezekiel 39:25-29; Amos 9:11-15].  Ref. Zionism in this site.

And many of these see a gradual reclamation of parts of the land, mainly for agricultural purposes, as God also restoring the land as well, again, in accordance with His promises to do so [Leviticus 26:42; II Chronicles 7:14].

A number of other Bible students though would somewhat draw back from the all-inclusiveness of the preceding — because of the Jewish people’s present unbelieving and unrepentant state — and see God restoring His people to their land only in accordance with certain, particular O.T. promises to do so. They would see God restoring His people in accordance with a handful of promises which they look upon as a restoration of the people in unbelief, to then be dealt with by God in or near the land [e.g., in Petra**] relative to their salvation, with the Messianic Era in view [e.g., sections such as Isaiah 11:11-12; Ezekiel 20:33-38; 22:17-22; 36:22-28; Zephaniah 2:1-3 are those usually referenced].

Thus, one might say that there are two groups within the one larger group. Both though are making the same basic mistake, for THERE ARE NO SCRIPTURES having to do with God restoring any of the Jewish people prior to the time of Christ’s return. Both groups take different Scriptures having to do with events surrounding Israel occurring either immediately preceding or following Christ’s return and seek to apply them to events occurring since May 14, 1948.

[The verses previously cited, used by those seeing God regathering a segment of the Jewish people in unbelief, are actually verses pertaining to God dealing with the Jewish people either during or following the Tribulation, mainly with activities following the Tribulation, having to do with a fulfillment of the things depicted by the seven Jewish festivals in Leviticus 23.

These verses, in this respect, have to do mainly with the national conversion and cleansing of the Jewish people, among other related things, at the time of Christ’s return. And these things will occur following Man’s Day, at the beginning of the Lord’s Day].

All of this misunderstanding, misrepresentation of Scripture — resulting in an erroneous teaching of Scripture — could have been prevented had these individuals paid attention to the O.T. types, the Jewish festivals, and the plain reading of Scripture in the light of that revealed by the Prophets concerning the matter. But all has seemingly been thrown to the winds, with the result in the matter where we are today.

The heavens remain closed relative to God’s dealings with the Jewish people today, and they will not again open until He has concluded His dealings with the Church during the present dispensation and has removed the Church.

[Note, for example, the typology of Jacob and Laban, when the heavens remained closed from Genesis 28:15 to Genesis 31:3, during the entire time of Jacob’s exile — extending to a time when he had acquired all of Laban’s wealth (cf. Isaiah 60:1-12). ONLY THEN did God speak to Jacob relative to a return to his land].

Thus, with the heavens closed, the return of Jews back to the land since the establishment of the nation in the late ‘40s can, of course, have NOTHING to do with any type restoration of the people in accordance with any of the O.T. Prophets. God simply is NOT dealing with [speaking to] Israel in such a respect today, which His having a part in any type restoration would necessitate.

Rather, the present migration of Jews to the land has to do with God allowing the Jewish people to rise up and seek to emancipate themselves — apart from their Messiah, in their present unbelieving and unrepentant state — and re-enter an “empty, swept, and garnished” house. And God has allowed this to occur in order to bring about end-time events relative to Israel and the nations [Matthew 12:43-45; 23:37-39].

But, seeking to relate all of this to any type O.T. prophecies concerning God speaking to Israel at a time when the heavens are closed is an entirely different matter. It hasn’t happened and it’s not happening for the simple reason that, from a Biblical standpoint, IT CAN’T HAPPEN!

[For additional information on the preceding, note the author’s pamphlets, “70 years, 490 Years.pdf” (Parts I-III), where this overall matter is dealt with and numerous other related pamphlets, articles, and chapters in books are referenced. Also “70 Years, 490 Years” and other Arlen Chitwood pamphlets are in this site as well].)

Now, dealing with the subject of the Jewish people being uprooted from their land and fleeing into “the wilderness” in the middle of the Tribulation, when the man of sin turns against them (i.e., the Jews presently in the land, some 6,000,000 today), why has so much time been spent on the way a large segment of Christendom looks upon that which has been happening since 1948?

The answer is because of what Christians are confronted with today through that being taught by the vast majority of Bible teachers concerning the present Jewish nation in the Middle East.

These individuals see the Jewish people presently in the land — not necessarily all of those in the land, but large numbers — forming some type remnant that will flee to a designated place in or near the land (e.g., in Petra**), there be protected from harm, be furnished with the necessities of life, and be dealt with by God during the last half of the Tribulation.

And they, in a respect, find themselves somewhat forced into this position, for they see God having brought the Jewish people back into the land in order to deal with them, after a particular fashion, in or near the land rather than out among the nations.

Then, beyond that, as previously stated, some see the present returning Jews as a people who can never again be uprooted from their land.

Scenarios concerning any of the preceding though are built on previous error and are as far removed from that which Scripture has to say about the matter as the previous error — i.e., their prior position concerning God speaking to the Jewish people today, when the heavens are closed, restoring them to their land (whether in unbelief, or in any other fashion).

And since the preceding is what so many Bible teachers believe and teach, and what so many Christians are confronted with by these numerous Bible teachers today, it has all been laid out before presenting the simple truth of the matter.

So, What Does Scripture Say?

The matter regarding Israel fleeing into the wilderness, where they will flee — i.e., the location of “the wilderness” — is quite plainly stated in Scripture. And one wonders how anyone could ever miss it, though the reasons so many miss it are obvious.

When the manner in which God has structured Old Testament history is largely ignored (which is highly typical), leaving one estranged from a large section of God’s Word, one reason is provided. How God uses metaphors, which in this case are largely ignored as well, another reason is provided. Then there is the matter of comparing Scripture with Scripture, which, in this case, is also largely ignored.

Thus, without using the means which God has provided in His Word, what can one expect but the error which has resulted?!

The truth of the matter is all very simple. Take the type in Jonah, the reference in Matthew, the reference in Revelation, compare Scripture with Scripture, bring in other related Scriptures, keep in mind how God uses metaphors, and Scripture sets forth the whole of the matter for you.

In the middle of the Tribulation the Jewish people in the land are said to flee into “the wilderness” in Revelation 12:6, 14. The word “wilderness” is a translation of the Greek word eremos, and “wilderness” is a good translation. The word is used in the New Testament referring to desolate places both in and out of the land of Israel (John 1:23; 3:14).

And, aside from the two usages of the word in Revelation chapter twelve, it is used only one other time in this book, referring to the same regal woman, though now seen as a harlot, out among the Gentile nations (Revelation 17:3; cf. Revelation 12:1ff; 17:1, 15, 18).

The scene presented in Revelation 17:1ff is clearly that of Israel following the nation’s flight into the wilderness back in chapter twelve — now out among the nations, in the kingdom of the Beast.

And both Matthew and Jonah present exactly the same picture, seen from different perspectives.

In Matthew, instead of “the wilderness” it is “the mountains,” with “a mountain” used in Scripture to metaphorically signify a kingdom (cf. Isaiah 2:1-5; Matthew 16:28-7:5). And with “mountains” (plural) in view, the text can only point to the Gentile nations.

And this is perfectly in line with Jonah, typifying Israel, being swallowed by the great fish and there protected by God. The fish was in the sea, with “the sea” used as a metaphor for the Gentile nations (cf. Daniel 7:2-3; Matthew 13:1; Revelation 13:1).

And, as Jonah, so Israel — in the sea, out among the nations, in the place which God had originally prepared for Israel, where He will protect and care for the nation.

Thus, Scripture is quite clear. In the middle of the Tribulation when the Beast breaks his covenant with Israel, the Jews in the land will be driven back out among the nations, where God had originally driven them in order to deal with them relative to repentance.

They will be driven back out where the remainder of world-Jewry resides — some 7,000,000 to 8,000,000 more Jews, and there God will deal with all of them together — the complete nation, in the kingdom of the Beast.

And it is here, out among the nations, in the diaspora [Gk. diasporā, dispersion], that God will bring His people through the fire, providing for and protecting them, as seen in Revelation 12:14 — not necessarily as individuals, for over 9,000,000 (by today’s count) will perish — but as a nation. For the nation, with God residing in the nation’s midst, where He has always been, cannot perish, else God Himself would have to perish as well (cf. Exodus 3:1-7; Daniel 3:19-27).

A Place in the Wilderness, The Place Where Israel Will Flee in the Tribulation, By Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.
**Petra

The city of Petra is not mentioned in the Bible by that name; rather, it is called by its Hebrew name, Sela in Isaiah 16:1 and 2 Kings 14:7. Both Petra and Sela mean “**rock,” an appropriate name, since much of the city is carved into sandstone cliffs. Petra is located about fifty miles south of the Dead Sea and 170 miles southwest of modern Amman, Jordan.

Petra’s main access is via a narrow crevice called the Siq, which winds for about a mile through mountainous terrain. The Siq provided an excellent natural defense for Petra’s inhabitants. Many moviegoers are familiar with the Siq and the treasury building of Petra, which were featured in the 1989 film Indiana Jones and the Last Crusade.

Petra was in the land of the Edomites, who were descendants of Esau. Israel and Edom were constantly at odds, starting with Edom’s refusal to allow Moses and the Israelites passage through their land on their way to Canaan (Numbers 20:18-21). During the kingdom years, King Saul and King David both fought the Edomites (1 Samuel 14:47; 2 Samuel 8:13-14). During the reign of King Jehoshaphat, Edom invaded Judah and was repelled (2 Chronicles 20). Later, King Amaziah fought against Edom, and he took control of Petra, renaming it “Joktheel” (2 Kings 14:7).

When King Nebuchadnezzar of Babylon destroyed Jerusalem in 586 BC, the Edomites gave aid and comfort to the enemy (Psalm 137:7). For this, they were strongly condemned by the prophets Isaiah, Jeremiah, and Obadiah (Isaiah 34:5-8; Jeremiah 49:16-18).

For centuries, Petra seemed secure in its unassailable fortress of rock, but today its ruins lie uninhabited, in fulfillment of the prophetic word: “‘As Sodom and Gomorrah were overthrown, along with their neighboring towns,’ says the LORD, ‘so no one will live there; no people will dwell in it’” (Jeremiah 49:18).

**See Peter and the rock! and Peter is not the rock in this site for more on Petra, the rock, including a picture.


To website CONTENTS Page.
Yad Vashem
“A Place and a Name”
A Memorial to the Jewish Victims of the Holocaust
By Arlen L. Chitwood of Lamp Broadcast

“Even unto them will I give in mine house and within my walls ‘a place and a name’ better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.

Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, everyone that keepeth the Sabbath from polluting it, and taketh hold of my covenant.

Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt-offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people” (Isaiah 56:5-7).

Yad Vashem,” transliterated from the Hebrew text of Isaiah 56:5 (meaning, “A Place and a Name”), is the official name of the memorial in Jerusalem to the 6,000,000 Jewish victims of the Holocaust.

And “Yad Vashem,” as well, is not only a memorial to the Jewish victims of the Holocaust but also a research center, fully documenting all aspects of the Holocaust. The Jewish people not only want their own people but the world at large to know about and never forget that which occurred in Europe throughout the twelve-year reign of the Third Reich (1933-1945), both immediately preceding and during WWII.

A Place, A Name

The Hebrew word yad in Isaiah 56:5, translated “place” (KJV, NKJV) or “memorial” (NASB, NIV), is actually the Hebrew word for “hand,” though it could take on other related meanings within different contexts. In this passage, the way yad is used, the thought of both “hand” and “place” appear to come into use together.

That is, the thought contextually has to do with Israel being lifted up via Divine power, by God’s hand, into a particular place, with the nation possessing “a name” (vashem) in keeping with their elevated place.

Then, there is one other matter. The two words, yad vashem in Isaiah 56:5, appear in a Messianic passage. These two words actually describe the place which Israel will occupy during the coming Messianic Era — an elevated place above all the nations (no longer the tail, but now the head), with at least one form of Israel’s name in that day seen in Malachi 3:12:

“And all nations shall call you ‘blessed’…”

Thus, the Israeli people, years ago, chose a name for their Holocaust memorial from a Messianic passage of Scripture, actually describing the Jewish people yet future, not today.

But, aside from the preceding, there would be a marked parallel between how the two words depict both that seen today and that which will exist yet future.

1) Today

The Holocaust memorial — aptly named Yad Vashem in one respect — came into existence in 1953, as the nation had previously come into existence in 1948, out of the ruins and devastation produced by WWII. As a “phoenix,” both the nation and the memorial arose out of the ashes of this war.

The memorial has to do with the dead, 6,000,000 of them; but the memorial was built by the living, which has grown to another 6,000,000 in the land today. And they have a message for all those who died:

“We Live!”

2) Yet Future

Yad Vashem in Isaiah 56:5, as previously shown, actually has to do with a description of the Jewish people during another time, yet future. It has to do with a time following a future Holocaust which the Jewish people are about to enter into and experience.

During this future time, the Jewish people forming the present nation of Israel in the Middle East are going to be uprooted from their land and driven back out among the nations (either fleeing to “the mountains” in Matthew 24:16, “the wilderness” in Revelation 12:6, 14 [two ways of metaphorically depicting world kingdoms, the nations], or being “led away captive into all nations” in Luke 21:24). And out among the nations, the Jewish people will experience something similar to but far worse than that which they experienced in Europe immediately preceding and during WWII.

And out of this time a nation will arise and the true Yad Vashem will be seen. As following WWII, as a “phoenix,” the nation, in connection with the fulfillment of Isaiah 56:5, will arise out of the ashes of that which is about to occur.

3) The Past Assyrian, Nebuchadnezzar, Hitler, the Future Assyrian

The Israelites in Egypt during Moses’ day, persecuted by the past Assyrian, were pictured as a bush that continuously burned without being consumed, with God in the midst of the bush (Exodus 3:2-4).

Thus, persecuting Israel was/is persecuting God; and to destroy Israel, God must be destroyed.

The Israelites during Daniel’s day were pictured through Nebuchadnezzar having three of their number cast into a fiery furnace which had been heated seven times hotter than normal, with a fourth Person seen in the furnace with them (which could only have been the same Person in the midst of the burning bush in Exodus 3:2-4). And the three Israelites emerged from the furnace without a single hair on their heads singed, their clothes unburnt, and apart from even the smell of fire or smoke upon their bodies (Daniel 3:19ff).

During Hitler’s day, through his efforts to produce a Jew-free Europe, 6,000,000 Jews died — mainly in concentration camp gas chambers, with their bodies then burned in crematoriums. The nation itself though still lived and could not be destroyed. Then when the future Assyrian appears, some 9,000,000 Jews will be slain worldwide in about half the time as died in Europe immediately before and during WWII. But the nation itself, exactly as at the end of WWII, will emerge. The nation will still live, with prophecy after prophecy then continuing to be fulfilled regarding Israel.

4) If One Wants to Do Away with Israel…

If one wants to destroy or see God do away with Israel, he will need to change both laws which God has established and decrees which He has made (e.g., note Isaiah 54:17; Jeremiah 31:35-37; 33:20-26).

Those in the past should have asked about the matter or read the Book. They found out the hard way.

And the same could be said for the one about to appear. His end will be the same. His end has already been foretold time after time in the Book.

Never Again, but…

Relative to the Holocaust, or anything like the Holocaust, the Jewish people have a saying today:

“Never Again!”

That is, the Jewish people are determined to never let anything like this happen again. The Jewish people are determined to never again let any group of people, any nation, or any group of nations, do something such as was done to them in Europe during the reign of the Third Reich.

And this would undoubtedly be the main reason for Israel’s hardline attitude toward dealings with individuals and nations today, particularly the Moslem nations surrounding them (which are mainly Arabic nations).

With a view to the past, dating back 3,500 years, with a particular emphasis on the recent past in modern times, how else could one expect the Jewish people to react (e.g., the Jewish people’s present reaction to the U.S. Secretary of State trying to bring about a peace agreement between them and nations openly proclaiming that they have one goal — to drive Israel into the sea)?

(In the light of Scripture, efforts by anyone attempting to bring about peace between Israel and the surrounding nations today can only result in complete failure. It simply can’t be done. God has “torn” the nation, for a reason; and God alone will one day “heal” the nation when His purpose for tearing the nation has been brought to pass [Hosea 5:13-6:3].

Until then, no power on earth can do a thing about effecting peace in the troubled Middle East. Hosea 5:14 specifically states, “…none shall rescue him [the one whom God has ‘torn’].” Those presently trying to bring about peace in the Middle East should have checked the Book. It would have prevented a lot of unnecessary expended energy and expense.)

But, as previously shown, that which the Jewish people have determined to never let happen again will happen again. And, when it does happen again, the sufferings experienced by the Jewish people in Europe during the reign of the Third Reich will pale by comparison to the sufferings which the Jewish people are about to experience.

The latter will so far exceed the former, or any other period of Jewish persecution dating all the way back to the inception of the nation during Moses’ day in Egypt, that there can be no comparison.

The Future Holocaust Israeli Repentance, Then…

Why will this future Holocaust occur? And what will be the end of the matter? The answers to both questions are very simple, and they have to do with two inseparably interrelated things:

1) Israeli disobedience.

2) God driving the Jewish people out among the Gentile nations to effect repentance through persecution at the hands of these nations.

The Prophets have spoken, this is what they have to say, and God’s Word given through the Prophets cannot fail of fulfillment.

The future Holocaust will be of such severity that the Jewish people — after 2,600 years of Gentile dominance, with the Jewish people scattered among the nations — will be brought to the place of repentance.

That, in short, is “the why” of the future holocaust, along with its “intensity”; and, as well, that, in short, will be “the end of the matter.”

After the Jewish people have been brought to the place of repentance through the severity of the future Holocaust, Christ will return, bring about Israel’s national conversion, regather the Jewish people from the nations back to their land, destroy Gentile world power, make a new covenant with Israel in a restored theocracy, and subsequently work through this restored nation pertaining to purposes seen in their calling in the beginning.

A repentant, converted, and restored Israel will then hold the sceptre and occupy a position at the head of all the Gentile nations; the nations will be blessed through Israel; and Israel will then carry the message of the one true and living God to the nations worldwide.

Then, the entire Jewish nation and the world at large will, at long last, realize that set forth by the words yad vashem in Isaiah 56:5.

Lamp Broadcast - Yad Vashem by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Yad Vashem, A Memorial to the Jewish Victims of the Holocaust, By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Responsibility, Accountability
The “Goal” — standing before the Son of Man
By Arlen L. Chitwood of Lamp Broadcast

“Then shall two be in the field; the one shall be taken and the other left.

Two women shall be grinding at the mill; the one shall be taken, and the other left.

Watch therefore; for ye know not what hour your lord doth come” (Matthew 24:40-42).

The Lord’s reference to one taken and another left opens the first of four parallel parables in the Christian section of the Olivet Discourse. And each parable actually has to do with the same thing, though each parable presents matters from a different perspective.

Each parable has to do with the Lord’s dealings with His servants (Christians) during present and future times, with the coming kingdom in view. And, with each parable presenting matters from a different perspective, all four parables viewed together present a complete, composite picture in a threefold fashion:

1) The Christians’ present responsibility.

2) The Christians’ future accountability.

3) The relationship of both to the coming kingdom of Christ.

Christians have a responsibility to live their lives in a manner which reflects their high calling. “Salvation” is for a purpose, and this purpose has to do with the coming kingdom. Christians have been called “unto his kingdom and glory” (I Thessalonians 2:12; cf. I Peter 5:1, 10; II Peter 1:3). And the Biblical picture of one’s salvation is not so much saved from (“from hell”) as it is saved unto (“unto his kingdom and glory”).

“Responsibility,” in turn, demands accountability. Every Christian will one day appear before the judgment seat of Christ to render an account concerning how he carried out his responsibility. All things will be revealed in the presence of a righteous, omnipotent, omniscient Judge (Revelation 1:12-20). The previous works of the ones being judged will come under review, and the results will have a direct bearing on the Christian’s position in the kingdom which follows.

The purpose for the judgment seat, in this respect, is in keeping with the purpose for the entire present dispensation. God is today calling out the rulers who are to reign as co-heirs with His Son during the coming age, and the decisions and determinations rendered at the judgment seat concerning these individuals will have to do with their being placed in or being denied one of the numerous proffered positions which the co-heirs will occupy with Christ.

Accordingly, the end or goal toward which everything moves in the Christian section of the Olivet Discourse is the coming kingdom. It is the kingdom with its glory to which Christians have been called, and any Christian failing to realize his calling therein will have failed to realize the very purpose for his salvation.

The coming kingdom is not only the end or goal toward which everything moves in the Christian section of the Olivet Discourse but in the other two sections as well. God’s dealings with the Jewish people in the first section (Matthew 24:4-39) occur during and immediately following the Tribulation and lead into the kingdom, and God’s dealings with the Gentiles in the third section as well (Matthew 25:31-46) occur at the end of the Tribulation (following God’s dealings with the other two divisions of mankind) and also lead into the kingdom.

And, as evident, in a broader respect, the kingdom is the end or goal toward which everything in Scripture moves, save events in the few references describing conditions during the eternal ages beyond the Millennium (e.g., I Corinthians 15:24-28; parts of Revelation 21-22). Beginning with the opening chapters of Genesis, the emphasis is upon man holding the sceptre, ruling over a restored earth; and this emphasis never changes throughout Scripture.

Christ’s discourse on the Mount of Olives moves more to the end of the matter and presents summary information relative to concluding events in God’s dealings with the three groups of mankind (Jew, Christian, and Gentile), with the kingdom, as throughout Scripture, the objective or goal in view.

Comparing the Parables

It is clearly shown in the parable of the Householder and His servant and in the parable of the talents (Matthew 24:45-51; 25:14-30) that man ultimately placed in the position of “ruler” is the focal point (cf. Matthew 24:47; 25:21, 23). And it is no different in the other two parallel parables in the Christian section of the Olivet Discourse (Matthew 24:40-44; 25:1-13).

Note that each parable begins in a similar fashion: “Then…” (Matthew 24:40-44); “Who then…” (Matthew 24:45-51); “Then…” (Matthew 25:1-13); “For it is just as a man… [literal rendering, referring back to the parable of the ten virgins in vv. 1-13, and consequently back to the previous two parables in this section, in Matthew 24:40-51]” (Matthew 25:14-30).

Then note that each parable has been given to provide additional information which will help explain another parable. In this respect, the words “Who then” and “Then,” opening the second and third parables, refer back to the previous parable/parables.

The first parable (Matthew 24:40-44), for example, closes with the exhortation to Watch, Be Ready, “for in such an hour as ye think not the Son of man cometh” (Matthew 24:42, 44).

The second parable immediately following (Matthew 24:45-51) opens with the words, “Who then is a faithful and wise servant…” The allusion is back to the preceding parable (vv. 40-44). The parable of the Householder and His servant [Matthew 24:45-51] has been given to provide additional information, helping to explain the preceding parable dealing with one taken and the other left [Matthew 24:40-44].

Both parables concern the same thing — faithfulness or unfaithfulness on the part of the Lord’s servants, resulting in their being accorded or being denied positions as rulers with Christ in the kingdom. And so it is with the following two parables.

This connection between the four parables can possibly be seen slightly clearer in the opening verse of the fourth parable. Note that the words, “the kingdom of heaven is” (Matthew 24:14, KJV), are in italics, indicating that they are not in the Greek text. The word “as” is a translation of the Greek word hosper, which is a connecting particle meaning “just as” or “even as.”

This is the same word translated “as” earlier in the Olivet Discourse (Matthew 24:37-38), comparing the days of Noah with the days of the coming of the Son of Man. And the word is used in the same sense beginning the parable of the talents.

This word, beginning the parable of the talents, is used as a connective to show that the parable about to follow is exactly like the parable which has preceded, giving rise to the translation, “For it is just as a man…” The parable of the talents was given to help explain the previous parable, the parable of the ten virgins (or, for that matter, the two parables preceding the parable of the ten virgins as well). This parable concerns exactly the same thing — faithfulness or unfaithfulness of the Lord’s servants, resulting in their being accorded or being denied entrance into the marriage festivities and subsequent positions as rulers with Christ in the kingdom.

Received or Turned Away

The words in the text, “the one shall be taken, and the other left,” are often misunderstood by expositors. And through this misunderstanding, some mistakenly teach that these verses refer to the rapture, with one removed from the earth and another left behind on the earth. This though is not at all what is in view. (Ref. in this site: Received or Turned Away "DOES NOT" Refer to the Rapture.)

The mistake comes from thinking that the ones left remain in the field or at the mill, while the others are removed from these places. Reference to the Greek text, the context, and parallel Scripture though will show that this cannot possibly be the case. These verses reveal the Lord’s dealings with two Christians who will be in the field and two other Christians who will be grinding at the mill (representative individuals, places, and occupations) when He returns to reckon with His servants; and this reckoning will occur, not in the field or at the mill, but before the judgment seat of Christ in heaven following the rapture. The time and place of this reckoning are always the same in Scripture.

The word “taken” (vv. 40, 41) is a translation of the Greek word paralambano. This is a compound word comprised of para (“beside,” or “alongside”) and lambano (“to take,” or “to receive”). Thus, the word goes a step beyond just simply taking or receiving. It is taking or receiving the person alongside or to oneself (cf. Matthew 17:1; 20:17 where paralambano is used). This would be the word used referring to the reception of an individual as an “associate” or a “companion,” which is actually what is involved in this passage.

Then, the word “left” (vv. 40, 41) is a translation of the Greek word aphiemi, which is used in an antithetical respect to paralambano. In the light of the way paralambano is used, aphiemi could possibly best be understood by translating the word, “turn away.” That which is involved in this passage has to do with Christians before the judgment seat either being received in an intimate sense or being turned away in an opposite sense.

And the parable of the Householder and His servant, which immediately follows, is given to help explain these things. These verses are not referring to the rapture at all, but to faithful and unfaithful Christians in different walks of life as they appear before the judgment seat in heaven.

The Parallel Passage in Luke

Reference to the parallel passage in Luke’s account of the Olivet Discourse shows this same thing:

“Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and to stand before the Son of man” (Luke 21:36).

Some expositors have also taken this verse as a reference to the rapture (usually those attempting selective rapture); but, again, such is not correct. This verse is actually the parallel in Luke’s gospel for not only Matthew 24:40-44 but also for the three parables which follow, covering the remainder of the Christian section of the discourse (the parable of the Householder and His servant [Matthew 24:45-51], the parable of the ten virgins [Matthew 25:1-13], and the parable of the talents [Matthew 25:14-30]).

Again, reference to the Greek text, the context, and related Scripture will show exactly how this verse is to be understood. The main problems in translation and interpretation lie in the words “that ye may be accounted worthy” and “escape all these things.”

The words, “that ye may be accounted worthy,” could be better translated, “that you may prevail over [in the sense of being strong and winning a victory]”; and the words, “escape [lit., ‘escape out of’] all these things,” refer back to the immediate context, dealing with “surfeiting, and drunkenness, and cares of this life” (Matthew 25:34-35). This verse is, thus, exhorting Christians to watch and pray relative to deliverance from involvement in the ways and practices of the world (Ephesians 6:18; cf. Ephesians 6:10-17).

(In Luke 21:36, two different words appear in the various Greek texts, which accounts for the two different translations [kataxioo, “to be accounted worthy”; katischuo, “to prevail over”]. And manuscript evidence favoring either word is somewhat divided. Both appear in a number of different manuscripts.

Thus, context becomes a major factor to ascertain the correct text, with most Greek texts and translations since the ASV [1901] favoring and using katischuo [“to prevail over”]. And that would evidently be for reasons echoed in Lenski’s Greek word studies: “No inner reasons militate against this reading; on the contrary, the inner reasons support this reading.”)

Weymouth, in his translation of the New Testament, captures the correct thought from the Greek text about as well as any English version presently available (also see the NASB):

“Beware of slumbering; at all times pray that you may be fully strengthened to escape from all these coming evils, and to take your stand in the presence of the Son of Man.”

Note also Wuest’s “Expanded Translation”:

“But be circumspect, attentive, ready, in every season being in prayer, in order that you may have sufficient strength to be escaping all these things which are about to take place, and to stand before the Son of Man.”

The words “watch,” and “pray” are in a present tense showing linear (continuous) action in the Greek text. The thought is that of Christians continually watching (always being alert, on guard) and continually praying for the strength necessary to escape out of the ways and practices of the world.

“Escape out of” is the translation of an aorist infinitive in the Greek text, showing deliverance viewed as eventual (i.e., viewed as the result of Christians continually watching and praying). And, viewed as a whole (as in Weymouth’s translation), this deliverance would occur on particular occasions at different times.

Contextually, this deliverance is not a one-time event (as the rapture), but repeated occurrences (as in Wuest’s translation). And the goal of the entire process is Christians ultimately being privileged to “stand before the Son of man.”

And standing before, or in the presence of, the Son of Man in the passage from Luke’s account of the Olivet Discourse (Luke 21:34-36) is synonymous with being received in an intimate manner by the Lord in the parallel section in Matthew’s account of the Olivet Discourse (Matthew 24:40-44).

Responsibility, Accountability, The “Goal” — standing before the Son of Man, By Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Responsibility, Accountability by Arlen Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Present Cleansing from Sin
Significance of Christ’s Present High Priestly Ministry
By Arlen L. Chitwood of Lamp Broadcast

Levitical priests in the Mosaic Economy were taken from the tribe of Levi, and these priests, upon their entrance into the priesthood to perform priestly functions, were given a bath. Their complete bodies were bathed at this time, an act never to be repeated (Exodus 29:4).

Then, once they had entered into their priestly ministry, washings of another type were to occur, which had to do with parts of the body, not with the whole body. And these washings were solely for those whose complete bodies had previously been bathed. These were washings occurring during the course of their ministry as priests.

Priests ministering between the brazen altar in the courtyard and the Holy Place of the tabernacle became defiled during the course of their ministry. They still lived in a world where sin and death were present, and they still possessed the old sin nature. Ministering under these conditions, this defilement was shown through their hands and feet becoming soiled, necessitating cleansing.

To provide this cleansing, there was a brazen laver in the courtyard of the tabernacle**, located between the brazen altar and the Holy Place. This laver had upper and lower basins filled with water; and the priests, ministering between the brazen altar and the Holy Place, though their complete bodies had been bathed upon their entrance into the priesthood, had to stop and wash their hands and feet prior to entering into the Holy Place. They had to stop at the brazen laver and wash that which had become soiled prior to entering into the place where there was a seven-leafed candlestick, a table of shewbread, an altar of incense, and a veil separating them from God’s presence in the Holy of Holies (Exodus 30:18-21).

John 13:4-12

It was these established truths pertaining to washings within the Mosaic Economy which Jesus drew from in John 13:4-12 when He washed the disciples’ feet.

In this account, Jesus, following supper, arose, laid aside His garments, girded Himself with a towel, poured water into a basin, and began to wash the disciples’ feet. But when He came to Peter, there was an adverse reaction. Peter, in a very emphatic manner (a double negative appears in the Greek text), said, “Thou shalt never wash my feet.” Jesus responded, “If I wash [Gk., nipto, referring to a part of the body] thee not, thou has no part with me” (John 13:8).

This was near the end of Christ’s earthly ministry, preceding His crucifixion. Christ’s ministry (along with the ministry of the disciples whom He had called and sent out) had centered around one thing — an offer of the kingdom of the heavens to Israel, conditioned upon the nation’s repentance (Matthew 4:17-25; 10:1-8). And Christ’s statement, within context, could only have been understood one way by the disciples. Unless they allowed Christ to wash their feet, as He was demonstrating and doing, they could have no part with Him in the kingdom being proclaimed and offered to Israel.

Peter, knowing that Christ was referring to a place in the kingdom with Him, and desiring one of these places above everything else, responded to Jesus’ statement by saying, “Lord, not my feet only, but also my hands and my head” (John 13:9). As evident by Peter’s response, if allowing Christ to wash his feet was a prerequisite to his having a part with Christ in the kingdom, then he wanted to go beyond allowing Christ to wash his feet. Peter wanted Christ to wash his complete body, making absolutely sure that he would have a part with Him in the kingdom.

But Jesus then stated, “He that is washed (Gk., louo, referring to the complete body] needeth not save to wash [Gk., nipto, referring to part of the body] his feet, but is clean every whit…” (John 13:10a). Jesus could only have been alluding to washings of both the complete body and parts of the body experienced by the Levitical priests in the type (in the Septuagint translation [Greek translation] of the Book of Exodus, the words louo and nipto are used to show the same distinction seen in John 13:8-10 [cf. Exodus 29:4; 30:18-21; 40:12-15]). And Jesus’ actions in this passage in John’s gospel, pointing to a future high priestly ministry which He was to occupy following His resurrection and ascension, would have to be understood in the light of this overall Old Testament type.

(Note that this act of washing the disciples’ feet, as the washings in the O.T. type, had no power in and of itself. This washing, as all washings seen in Scripture, was symbolic of something else; and the power lay in that to which the act pointed, that which it foreshadowed.)

The washings associated with the Levitical priests in the Old Testament (a washing of the complete body, followed by washings of parts of the body), in turn, pointed to, foreshadowed respectively, both Christ’s past work at Calvary and His present work in the heavenly sanctuary. Christ died for our sins, providing a cleansing typified by the complete bath which the priests were given upon their entrance into the priesthood. And Christ presently ministers as our High Priest to provide subsequent cleansings, typified by the subsequent cleansings at the laver in the type.

Thus, Christ, through washing the disciples’ feet in John chapter thirteen, was demonstrating truths typically seen through the Levitical priests washing their hands and feet at the laver in the courtyard of the tabernacle as they carried out their priestly ministry on behalf of those forming the nation of Israel.

Then, the allusion to a washing of the entire body which Christ made as He was about to wash Peter’s feet, was a reference to the prior experience of the priests upon their entrance into the priesthood.

And, as in the type, Christ’s present ministry in the heavenly sanctuary is solely for the saved, for those who in the antitype of the experience of the Levitical priests at the time of their entrance into the priesthood have already had their complete bodies washed, never to be repeated. Christ’s present ministry is for those forming the one new man “in Christ,” for those who have been saved in past time and are now in a position to receive cleansing from present defilement through Christ’s present ministry in the sanctuary.

Thus, as in the type, Christ’s present ministry has nothing to do with the unsaved. The unsaved are dealt with solely on the basis of Christ’s past work at Calvary — His death and shed blood. As previously stated, from a typical standpoint, the unsaved being dealt with in this manner is connected with the Levitical priests receiving a complete bath upon their entrance into the priesthood, not with subsequent washing of the hands and feet. It is only after a person has been saved, has passed from death unto life, that he can be dealt with on the basis of Christ’s present work in the sanctuary — performed by a living Christ, on the basis of His shed blood on the mercy seat.

(Jesus’ statement in John 13:10-11 is often used in an effort to show that Judas was not among those viewed as having been washed completely, as the other disciples, placing him in an unsaved state. However, the passage can’t be understood in this manner, for it would be out of line with both Jesus’ actions in this chapter and other Scriptures dealing with the disciples and their ministry.

It appears clear from John 13:12 — “after he had washed their feet” — that Christ washed the feet of all twelve disciples, with no distinction made between Judas and the other eleven in this respect. And He could not have included Judas among those whose feet He had washed apart from having looked upon Judas in the antitype of previously having had his complete body washed.

Christ’s act of washing the disciples’ feet in John chapter thirteen foreshadowed His present ministry in the heavenly sanctuary, which is for the saved alone. Thus, through this act of washing Judas’ feet, Christ acknowledged something which is really not even an issue in the text [or any other text in Scripture for that matter] — that Judas was a saved individual, not unsaved as is so often believed and taught.

In this respect, John 13:10-11 [10b] would have to be understood in the sense of Judas’ uncleanness being associated with Christ’s present actions [washing a part of the body, following a complete bath]; and, as stated in the text, it had to do with Judas’ future actions — betraying Christ [v. 11].

Judas’ betrayal of Christ, mentioned in this verse, could, in no way, be a grounds for questioning his salvation. If it were, salvation would be brought over into the realm of works, where it can’t exist [e.g., note that Peter denied Christ three times — a similar act in many respects (Matthew 26:58, 69-75); and his salvation can’t be brought into question for this denial, for exactly the same reason that Judas’ salvation can’t be brought into question for his betrayal].

It would really make no sense to associate Judas’ actions with saved-unsaved issues [which have to be read into the text to do so]. On the other hand though, it would make perfect sense to associate his actions with unfaithfulness [as Peter’s subsequent actions, also foretold by Jesus immediately before they occurred], which is really what the text deals with.

Then note Jesus’ previous calling of Judas as one of the Twelve, to be numbered among those carrying the good news pertaining to the kingdom of the heavens to Israel. It would be completely untenable to believe that Jesus would call someone among the Twelve, who was spiritually dead, to carry a message necessitating spiritual life and understanding to a nation possessing spiritual life and capable of this type understanding.)

I John 1:5-2:2

The opening part of I John deals specifically with the same thing seen in John’s gospel — cleansing provided through Christ’s present ministry in the sanctuary, drawing from the typology of the tabernacle and the ministry of the Levitical priests. And, with that being the case, the only way in which this section of Scripture can be properly understood and explained is through continual reference to the type, given to shed light upon the antitype.

This section of Scripture begins with a reference to light and darkness (I John 1:5-7a). Individuals either walk in light or in darkness, and two things exist for those walking in light which do not exist for those walking in darkness:

1) They have fellowship with the Father and the Son.

2) They receive continuous cleansing from their sins.

Then, this section in I John goes on to explain this through dealing with confession of sin (I John 1:7-10 [7b]) and Christ’s high priestly ministry (I John 2:1-2).

(Note that both textually and contextually, I John 2:1-2 has to do with the saved, not with the unsaved. The word “advocate” [v. 1] is a translation of parakletos in the Greek text [cf. John 14:16, 26; 15:26; 16:7; ref. Chapters III, IV in the author’s book, Bible One - Search for the Bride by Arlen Chitwood], and the word “propitiation” [v. 2] is a translation of hilasmos in the Greek text. 

Hilasmos is derived from the same root form as the word for “mercy seat” [hilasterion] in Hebrews 9:5. And Christ’s high priestly work in the heavenly sanctuary, on the basis of His shed blood on the mercy seat, is what is in view in I John 2:1-2.

“The whole world” at the end of verse two would have to be understood contextually. Salvation by grace is not in view in the text or context, and the expression would have to be understood in the same sense as seen in Colossians 1:6, 23, where salvation by grace is not in view either.)

Thus, this whole section in I John is about keeping oneself clean through confession of sin, allowing an individual to walk in the light and have fellowship with the Father and with His Son. And this is all made possible through Christ’s present ministry in the sanctuary, on the basis of His shed blood on the mercy seat.

That seen in this section of Scripture can be properly understood and explained only through referring back to the layout of the tabernacle and the ministry of the Levitical priests as they carried out their priestly duties. Light existed only one place in the tabernacle (aside from the fact that God is Light and dwelt in the Holy of Holies). The only light in the tabernacle came from the seven-leafed golden candlestick in the Holy Place. And the only way a priest could enter into the Holy Place, where light existed, was to first wash his hands and feet at the laver in the courtyard.

Only then could he enter the place where light, a table of shewbread, an altar of incense, and a veil separating the person from God existed. Otherwise, if he did not wash his hands and feet, he would find himself on the wrong side of the laver, separated from the light, the table of shewbread, the altar of incense, and the veil in the Holy Place. He, in the words of I John 1:6, would be walking in darkness, separated from fellowship with the Father and with His Son.

In this respect, two types of Christians are seen in the opening section of I John — faithful and unfaithful — those who allow Christ to wash their feet, and those who do not. And teachings surrounding the matter, to aid in one’s understanding, are drawn from Old Testament typology.

Lamp Broadcast - Present Cleansing from Sin by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Present Cleansing from Sin by Arlen Chitwood.docx in Word Document which is SAFE to open and print.

**Tabernacle Complex layout:
To website CONTENTS Page.
Defiling One’s High Calling
Christian Involvement in the Affairs of this World
By Arlen L. Chitwood of Lamp Broadcast

“And he brought us out from thence [the Israelites under Moses, brought out of Egypt, in the type; Christians under Christ, brought out from this world, in the antitype], that he might bring us in, to give us the land which he sware unto our fathers [brought into an earthly land in the type; brought into a heavenly land in the antitype]” (Deuteronomy 6:23).

In the central Old Testament type, alluded to in the preceding reference, having to do with the Israelites under Moses, earthly Gentile nations dwelling in an earthly land were in view.

The antitype though, as it pertains to Christians under Christ, has to do with a heavenly land and the rulers therein. Rather than Gentile nations in an earthly land, it has to do with Satan and his angels in a heavenly land — the incumbent rulers over the Gentile nations on the earth, ruling from a heavenly realm.

Christians have been called to a heavenly land presently occupied by Satan and his angels. And their warfare is there, against Satan and his angels, not here against the earthly rulers. As Israel’s warfare was against those dwelling in the land to which the nation had been called (an earthly land), so is the Christians’ warfare against those dwelling in the land to which they have been called (a heavenly land).

That’s why Ephesians 6:12 states:

“For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places [‘against spirit forces of the evil one in heavenly places’].”

This is a spiritual battle which is specifically stated to not be against “flesh and blood” opponents, but against the spirit forces of Satan in heavenly places. And Christians concentrating their efforts in the spiritual warfare against the correct enemy in the correct realm, apart from distraction, is exactly what Paul had in mind in II Timothy 2:4-5:

“No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier. And if a man also strive for masteries, yet is he not crowned, except he strive lawfully [i.e., according to the manner which God has revealed in His Word].”

Lawful, Unlawful Warfare

A Christian expending his time and energy in the wrong realm — which often involves a warfare against the wrong enemy in this realm (i.e., a warfare against “flesh and blood” opponents on the earth rather than against “spirit forces” in the heavens) — is not striving lawfully. It is impossible to overcome in the warfare in which Christians are to be engaged if one becomes wrapped up in “the affairs of this life.”

That’s why Christians will not be crowned apart from striving lawfully. They will have separated themselves from the only place where one can overcome and gain the victory — the spiritual warfare; and if any warfare was carried on at all in their lives, it could only have been against the wrong enemy in the wrong realm (again, separate from the only enemy and realm where one can overcome and gain the victory).

And warring against the wrong enemy in the wrong realm is something being carried out among Christians today on a scale which encompasses, after some fashion, almost the whole of Christendom (e.g., Christians opposing governmental leaders among the Gentile nations, who all hold positions under Satan and his angels in the present kingdom of the heavens [cf. Daniel 10:12-20]). Christians, not understanding the true nature of the spiritual warfare have turned things completely around, have found themselves warring against “flesh and blood” opponents, and have placed their crowns in jeopardy.

Why is this the case? Why is something of this nature — completely contrary to the clear teaching of Scripture — so prevalent within Christian activity today?

The answer can be seen through viewing what has happened, in the antitype, relative to the commission which Moses gave the twelve elders from the twelve tribes before they were sent into the land of Canaan. That is, the answer can be derived through:

1) Understanding how the elders under Moses were supposed to heed his commission during a past dispensation, in the type.

2) Then, seeing what has happened when this same commission is supposed to be heeded after exactly the same fashion by elders under Christ during the present dispensation, in the antitype.

In the type, the twelve elders which Moses sent into the land were told to go up a certain way, and that way would lead them up into the mountain (Numbers 13:17 [“a mountain” signifying a kingdom — Isaiah 2:1-4; Daniel 2:34-35, 45]). Then, while in the mountain, they were to learn everything they could about the land and the inhabitants therein. And, after learning all they could, they were to bring back word concerning their findings to the people in the twelve tribes.

The message of the twelve was to involve the strength of the people dwelling in the land, how the Israelites could move in and overcome them, all the various things about the land itself, etc. In other words, they were to find out everything they could about the kingdom — both the present kingdom under Satan and the anticipated future kingdom under God — and they were to proclaim these things to the people of Israel upon their return.

This message would provide knowledge about the hope set before them — that of going into the land, conquering the inhabitants, and realizing an inheritance therein. And this knowledge would not only provide them with an incentive to move out and be victorious over the inhabitants in the land, but it would also provide them with information concerning how this was to be accomplished.

Then, bringing this over into the antitype, the elders, the pastor-teachers, those whom God has called to lead and feed His flock, all have a central commission. They have been commissioned by the Lord to look to the land and go up a certain way, which will lead up into the mountain. And, once on the mountain, they are to find out everything they can about the things of the mountain and then proclaim these things to those under their ministry.

This is central! Everything in the pastor-teachers’ ministry should revolve around this, for it involves the hope set before every Christian, which centers around the very reason for their salvation.

And the only place which God has provided for those whom He has called to go up into the mountain and learn these things for this particular purpose is His Word.

Looking to the land and going up a certain way, which will lead up into the mountain, is looking to and delving into those things in the Word having to do with the kingdom. And, so doing, the person is to traverse the Word from one end to the other, learning all he can about the complete scope of the kingdom.

Then he is to take this message to the people, providing them with a knowledge of the hope set before them — that of going into the land, conquering the inhabitants, and realizing an inheritance therein. And this knowledge will not only provide them with an incentive to move out and be victorious over the inhabitants of the land, but it will also provide them with information concerning how this is to be accomplished.

But…

But a major problem exists. The elders under Christ — the leaders whom God has placed among His people, the pastor-teachers — have not followed the command in Numbers 13:17. They have not looked toward the land and gone up a certain way, which leads up into the mountain.

They, not having followed the Lord’s command, don’t understand the true nature of the spiritual warfare, how it is to be fought, what is at stake in the fight, and all the various things about the kingdom — both present and future. Not having been there themselves and not understanding these things, they can’t bring back a message to those under their ministry concerning that which is there, the hope set before Christians, all the various things about victory over the enemy, etc. Such would be impossible.

And the pastor-teachers’ failure to heed the Lord’s commission after this fashion has produced far-reaching ramifications seen throughout Christendom.

Christians, because of the failure of pastor-teachers in this realm, are not knowledgeable concerning the various facets of the Word of the Kingdom. And this is the reason so many Christians find themselves wrapped up in “the affairs of this life” and, within such actions, often also find themselves engaged in a battle against the wrong enemy in the wrong realm.

This is the reason that numerous Christians find themselves involved in the political structure of this present world system, often encouraged by their religious leaders to do so — that is, find themselves involved in Satan’s present kingdom rather than looking to the Lord and His coming kingdom. 

Referencing a type in I Samuel, the preceding would be comparable to David’s faithful men during his time of exile (I Samuel 19:1ff; I Samuel 22:1-2) leaving their place with David, going back to Saul’s kingdom, and involving themselves in his kingdom.

And what will be the end result of the present state of Christendom (which is not far removed, though after a different fashion, from that of the Israelites at Christ’s first coming after the Scribes and Pharisees had finished their work)? It was given by Christ Himself, almost 2,000 years ago, before the Church had even been brought into existence.

Because of the working of the leaven which the woman placed in the “three measures of meal” (apparently very early in the dispensation) — which will work until “the whole” has been leavened (Matthew 13:33; cf. Matthew 16:6), resulting in the “lukewarm” condition in Christendom at the end of the dispensation (Revelation 3:14-21) — Christ asked:

“Nevertheless when the Son of man cometh, shall he find faith [‘the faith’] on the earth?” (Luke 18:8). 

The expression, “the faith,” is peculiarly related to the Word of the Kingdom (cf. I Timothy 6:12-15, 19; II Timothy 4:7-8; Jude 1:3); and the way in which the question is worded in the Greek text indicates that a negative response is anticipated. The Son of Man is not going to find “the faith” on the earth at the time of His return. He will not find the true message surrounding things pertaining to the kingdom being taught among Christians in the Churches at this time.

Why? Again, because the pastor-teachers have not heeded the Lord’s commission. They have not looked toward the land and gone up a certain way, which leads up into the mountain. They know little to nothing about the land and its inhabitants; and, resultingly, the people under their ministry know little to nothing about these things either.

And that’s where we are. That’s the way matters surrounding the Word of the Kingdom exist during the closing days of the present dispensation.

Will conditions improve? Not according to Scripture! In fact, according to Scripture, deterioration will continue. Matters will only become worse, for “the whole” is to be leavened.

Lamp Broadcast - Defiling One’s High Calling By Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Defiling One’s High Calling, Christian Involvement in the Affairs of this World, By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
In Such a Time
The Son of Man Coming at an Unexpected Time
By Arlen L. Chitwood of Lamp Broadcast

“Watch therefore: for ye know not what hour your Lord doth come.

But know this, that if the good man of the house had known in what watch the thief would come, he would have watched, and would not have suffered his house to be broken up.

Therefore be ye also ready: for in such an hour as ye think not the Son of man cometh” (Matthew 24:42-44).

Following a ministry lasting about three and one-half years, climaxed by His rejection, death, burial, and resurrection, Christ ministered to His disciples for a short period of time before His ascension. He spent forty days teaching His disciples “things pertaining to the kingdom of God.”

Then, after instructing them to wait in Jerusalem, explaining the reason, Christ, as the disciples watched, ascended into heaven from the Mt. of Olives (Acts 1:3-9).

Christ, during His earthly ministry, spoke of the day when He would depart (John 14:2-3). Mark briefly mentions Christ’s departure at the end of his gospel, Luke briefly mentions this at the end of his gospel and at the beginning of Acts, and Paul mentions this in his first epistle to Timothy (Mark 16:19; Luke 24:50-51; Acts 1:2, 9; I Timothy 3:16).

Actually, very little is stated in Scripture about Christ’s departure. Only the bare facts are given. The emphasis is upon His return, not upon His departure. His return and things having to do with His return are seen throughout Scripture, beginning with the manner in which Scripture is structured in the opening thirty-four verses of Genesis (Genesis 1:1-2:3).

(Note that Genesis 1:1-2:3 sets forth a skeletal framework upon which all subsequent Scripture rests. The whole panorama of Scripture is set forth after the preceding fashion in these opening thirty-four verses, with the remainder of Scripture providing all the sinews, flesh, and skin to clothe the initial skeletal framework, i.e., the remainder of Scripture simply provides commentary for the opening thirty-four verses [cf. Ezekiel 37:1ff].

There are six days of redemptive [restorative] work, foreshadowing 6,000 years of redemptive [restorative] work, followed by a seventh day, foreshadowing a seventh 1,000-year period of rest [II Peter 1:16-18; 3:8].

And, subsequent commentary — the sinews, flesh, and skin — call attention not only to Christ’s first coming during the six days [during the 6,000 years] but His second coming at the end of these six days, to reign during the seventh day [during the seventh 1,000-year period].

Thus, everything was set and established in an unchangeable manner, through this septenary structure, at the very beginning of Scripture.)

Christ, calling attention to His soon departure in John chapter fourteen, and Luke’s account of His departure in Acts, both have corresponding statements about His return.

Christ’s promise that He would return in John chapter fourteen can only have to have to do with His return for the Church (preceding the Tribulation), called into existence shortly afterwards in Acts chapter two.

But the statement concerning His return in Acts chapter one, given by two men who were present, could only have to do with His return to Israel, with the nations in view (following the Tribulation).

In the former, Christ returns to take His disciples to the place where He would be, in the heavens (John 14:3); in the latter, Christ returns with outstretched hands to bless the nation to which He is returning, the nation of Israel here on the earth (cf. Luke 24:50-51; Acts 1:9-11), with blessings then flowing out to the nations through Israel (Genesis 12:1-3).

And the preceding (returning both before and following the Tribulation) should be viewed as one return of Christ, not two returns. Christ’s return has two aspects to it — one relative to the Church and the other relative to Israel, with the nations also in view.

The matter is much like the gospel, the good news. There is one complete gospel, with different aspects to the good news, not two gospels.

The initial aspect has to do with the good news concerning the grace of God, which has to do with the unsaved, and is foreshadowed by that Divine restorative work seen on day one in Genesis chapter one.

The continuing aspect has to do with the good news concerning the coming Glory of Christ, which has to do with the saved, and is foreshadowed by that Divine restorative work seen on days two through six in Genesis chapter one.

And restorative works throughout all six days are with a view to the seventh day seen beginning the second chapter, with the complete six days leading into the seventh, forming, as previously stated, a septenary structure upon which the whole of subsequent Scripture rests.

And there are two inseparably related ways to view this septenary structure:

One way has to do with six being man’s number and God’s work during the six days having to do with restoring ruined man throughout Man’s Day. And this is with a view to matters being finished preceding a seventh day of rest.

And the other way has to do with the time involved in this restorative work. These six days of restorative work foreshadow 6,000 years of restorative work (occurring throughout Man’s 6,000-year Day), with a view to this work being finished preceding a seventh 1,000-year period of rest.

Any way that the matter is viewed, everything moves toward that seventh day. “Six” is an incomplete number, one short of completion. And all of God’s works must be brought to completion, which can only be done with a view to a seventh day, a seventh 1,000- year period of rest, wherein completion lies.

Christ’s Return for His Church

How close are we to the end of the sixth day, the sixth 1,000-year period? Time can only be fast running out, and we can only be much closer to the end of six days, 6,000 years, than individuals dare to imagine.

Three dispensations of 2,000 years each comprise Man’s 6,000-year Day, corresponding to the three divisions of mankind — Jew, Gentile, and Christian.

The first dispensation (Gentile), from Adam to Abraham, has run its course. The second dispensation (Jewish), from Abraham to the Messianic Kingdom, has seven years to run (the coming seven-year Tribulation). Time during this dispensation was stopped seven years short of completion, and God began to deal with Christians for a third 2,000-year dispensation, which is almost complete.

Once the present dispensation has run its course, the Church will be removed, God will turn back to Israel and complete the last seven years of the prior dispensation, and Christ’s return in possession of the kingdom (with all ensuing events leading into the kingdom) will follow.

1) Condition of the Church in That Day

Conditions in Christendom in that day will be exactly in line with how Scripture stated that they would exist at the end of the present dispensation — Christians, enmeshed in the things of the world, paying little to no attention to the times in which we live, putting that day far from them.

Accordingly, that day will overtake many Christians unaware. Numerous Christians will be very much like the people during Noah’s day, eating, drinking, marrying, and giving in marriage, until the day that Noah entered into the ark, with the Flood coming and destroying them all.

That is to say, most Christians will be going about every day activities, giving little thought to the fact that God is about to once again step into man’s affairs and bring about major changes.

God stepped into man’s affairs at times in the past, with man totally oblivious to the matter. And God is about to once again step into man’s affairs, with man, once again, totally oblivious to the matter.

Man couldn’t do anything about it in the past, aside from suffering the consequences of being unprepared. And man won’t be able to do any more about it in the future than in the past; and he, likewise, will suffer the consequences of being unprepared.

2) Two Types of Christians in That Day

When Christ returns for the Church at the end of the present dispensation, all Christians — faithful and unfaithful alike — will be removed to appear before the judgment seat of Christ.

Many in that day, as previously seen, will be caught unprepared for that which will have occurred and is about to occur. And they can only experience the things awaiting unfaithful servants of the Lord, those not having looked for His return and not having conducted their lives accordingly.

Others in that day though will be prepared for that which will have occurred and is about to occur. And they will experience the things awaiting faithful servants of the Lord, those having looked for His return and having conducted their lives accordingly.

(For both sides of the preceding picture, note how Paul presented the matter in I Thessalonians 4:13-5:9.

For comments on this section of Scripture in I Thessalonians, see the author’s four pamphlets titled, “The Rapture Part I.pdf,  Part II,  Part III,  Part IV.”)

Christ’s Return to Israel, the Nations

Christ’s return to the earth at least seven years following His return for and dealings with the Church will occur following Israel’s repentance. The severity of particularly the last three and one-half years of the Tribulation will, after 2,600 years of Gentile rule and dominance, bring Israel to the place of repentance. And, true to His many promises, God will hear, remember His covenant with Abraham, Isaac, and Jacob, and send the Deliverer (Exodus 2:23-3:12; II Chronicles 6:24-27; 7:12-14).

The Deliverer Whom God will send at this time will be the same One Who was present in Israel’s midst 2,000 years earlier — the One Whom the Jewish people rejected, spat upon, smote, and crucified ( Matthew 26:67; 27:22-25). This is the One Who will appear in Israel’s midst in that coming day. 

And to better understand exactly what type situation will exist at that time, note two things:

The Jewish people will be placed in the position of having just crucified their Messiah.

And not only will the Jewish people be placed in this position, but every Jew living in that day — no exceptions — will be held personally responsible for Christ’s crucifixion.

On the former, note that God stopped the clock (so to speak) marking off time in the Jewish dispensation at the time of the crucifixion, ushering in a new dispensation fifty-three days later, on the day of Pentecost in Acts chapter two.

And, with the beginning of the Tribulation, God will re-start the clock (so to speak) marking off time in the Jewish dispensation, completing the last seven years, placing the Jews alive in that day in the position of having just crucified their Messiah in relation to time in the dispensation.

On the latter, every Jew alive in that day, regardless of the passing of generations, will be seen by God as directly responsible for “all the righteous blood shed upon the earth,” extending all the way back to “the blood of righteous Abel” ( Matthew 23:35, 37; cf. Genesis 4:1ff; 45:1-4; Zechariah 12:10-14; Matthew 21:33-45; Revelation 1:7-8).

That foreshadowed by events on the seventh day in Genesis 2:1-3 awaits Israel and the nations (foreshadowed as well by events every time Israel kept the Sabbath [Exodus 31:13-17]). But Israel and the nations must first pass through that which Scripture presents occurring at the end of Man’s Day, the Tribulation, Daniel’s unfulfilled Seventieth-Week.

The darkest time in man’s history (the Tribulation) awaits Israel and the nations, to be followed by the brightest time in man’s history (the Messianic Era).

And both can only occur in the very near future. 

Lamp Broadcast - In Such a Time by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also In Such a Time, The Son of Man Coming at an Unexpected Time, By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Wilt Thou Go…?
For Christians, the Question of All Questions
By Arlen L. Chitwood of Lamp Broadcast

“And they called Rebekah, and said unto her, ‘Wilt though go with this man?’ And she said, ‘I will go’” (Genesis 24:58).

The question which Rebekah was asked in Genesis 24:58 (“Wilt thou go with this man?”) and her response (“I will go”) form the heart of the most important matter that will ever confront any Christian at any time throughout the present dispensation. The question and corresponding answer have to do with the very reason for a Christian’s salvation.

A person has been saved for a purpose, and Genesis 24:58 has to do with that purpose.

Genesis chapter twenty-four forms an integral part of a larger type covering five chapters — 
Genesis 21; 22; 23; 24; 25. And these five chapters together, in a type-antitype framework, set forth a chronological sequence of events relative to Christ, Israel, and the Church, beginning with Christ’s birth and ending with realized blessings for man during the coming Messianic Era.

In these chapters,

“Abraham,” the father of Isaac, typifies God, the Father of Jesus.

“Sarah,” Abraham’s wife, typifies Israel, the wife of God.

“Abraham’s servant,” sent into the far country to obtain a bride for Isaac, typifies the Holy Spirit, sent into the far country to obtain a bride for Jesus.

“Rebekah,” the bride for Isaac, whom Abraham’s servant procured, typifies the bride for God’s Son, for whom the Holy Spirit is presently searching.

“Abraham’s subsequent remarriage” typifies God subsequently restoring Israel to her prior place as His wife (a divorce has occurred, necessitating a remarriage).

In this respect,

Chapter twenty-one has to do with “the birth of Isaac,” typifying the birth of Christ;

Chapter twenty-two has to do with “the offering of Isaac,” typifying the offering of Christ;

Chapter twenty-three has to do with “the death of Sarah,” typifying the setting aside of Israel;

Chapter twenty-four has to do with “Abraham’s servant searching for a bride for Isaac in the far country,” typifying the Holy Spirit in the world today searching for a bride for Christ;

Chapter twenty-five has to do with “the remarriage of Abraham,” to Keturah, typifying the future restoration of Israel (with remarriage occurring).

Note the context of chapter twenty-four. Events in this chapter occur between Sarah’s death (Genesis 23) and Abraham’s remarriage (Genesis 25); and, in the antitype, they foreshadow events occurring during the present dispensation, between the past setting aside and the future restoration of Israel.

The Holy Spirit is in the world today seeking a bride for God’s Son. That’s what Genesis chapter twenty-four is about. This chapter is not about salvation per se. Rather, it is about the purpose for salvation.

Abraham sent his servant into the far country to procure a bride for his son. And before the servant ever left Abraham’s home to fulfill his mission, Abraham made him swear that the search would be carried out solely among his own people, among those referred to as “my kindred” (Genesis 24:3-4, 9).

Then the servant took “all the goods of his master” on ten camels (a number signifying completion) and departed into the far country to search for and procure a bride for Isaac — a bride which must come from Abraham’s own people (Genesis 24:10).

Finding the prospective bride, Rebekah, Abraham’s servant then began to give Rebekah “jewels of silver, and jewels of gold, and raiment” (Genesis 24:53). These were from Abraham’s goods, in the servant’s possession, which Abraham had given unto His son, Isaac (Genesis 24:36; cf. Genesis 25:5). And all these goods would equally belong to the son’s bride, whom the servant had been sent into the far country to search for and procure.

And, in the antitype, the preceding is exactly what has been occurring in the world during the past 2,000 years. God sent the Spirit into the world 2,000 years ago to search for and procure a bride for His Son (Acts 2:1ff); and the Spirit, in perfect accord with the type, has been searching for the bride, since that time, from among the people of God.

The primary task of the Holy Spirit throughout the dispensation, again, in perfect accord with the type, is to call attention to the offer being made — as the Spirit gives to and displays before the prospective bride all of the Father’s goods which He has given to His Son, showing the prospective bride that which could be hers, as well, during the Son’s coming reign (cf. John 16:13-15; Romans 8:17-23).

And the search is almost over. The dispensation has almost run its course. The time when the Spirit will have completed His work, subsequently removing the bride, is almost upon us (Genesis 24:60ff).

Acceptance or Refusal

The Holy Spirit’s search for a bride for God’s Son is a work subsequent to His work pertaining to man’s eternal salvation.

Bringing the former to pass (a work effecting man’s removal from his dead, alienated state, through the birth from above) allows the Spirit to bring the latter to pass (a work involving the search for and procurement of the bride). And this subsequent work of the Spirit has to do with the central purpose for His former work.

The question, “Wilt thou go with this man,” brought over into the antitype, is a question directed solely to those within the family of God, to Christians. It is a question which involves following the present leadership of the Spirit, with a view to that which lies out ahead. It is a question which involves allowing the Spirit to open the Word to a person’s understanding, allowing the Spirit to lead that person “into all truth.” And this truth, textually, can only center around the things of the Father which He has given to the Son, something which Christians alone can fully grasp and understand (I Corinthians 2:9-14).

And through the Spirit opening the Word in this manner, Christians are being extended an invitation to have a part in this future glory; and Christians, relative to this invitation, can do one of two things: They can either accept the invitation or they can refuse the invitation.

Acceptance is associated with one day becoming part of the bride of Christ (and realizing the Son’s inheritance with Him), as Rebekah’s acceptance had to do with her one day becoming the bride of Isaac (and realizing the son’s inheritance with him).

But a Christian’s refusal will leave the person in a position where he cannot realize any of these things, as a refusal on Rebekah’s part, had she done so, would have left her in exactly the same position relative to Isaac and his inheritance.

Either way though, acceptance or refusal, the family relationship remains unchanged. Rebekah’s acceptance wrought no change in her position within Abraham’s family; nor would there have been a change had she refused. And so it is with Christians today.

A Christian’s presently possessed eternal salvation was wrought through a past, completed work of the Spirit based on the past, completed work of God’s Son at Calvary. Thus, eternal salvation is a finished work, wrought entirely through and on the basis of Divine intervention; and no change can ever occur.

Salvation by grace through faith — the good news pertaining to the grace of God — is one thing; but “so great salvation,” “the saving of the soul” (Hebrews 2:3; 10:39) — the good news pertaining to the coming glory of Christ — is something else entirely. And it is the latter, not the former, which the Spirit’s ministry to Christians centers around throughout the dispensation.

Christians have been saved for a revealed purpose, the central mission of the Spirit in the world today is to bring that purpose to pass, and the decision concerning having a part in that purpose is left entirely to each individual Christian. A Christian can “go with this Man” — the Spirit sent into the world to procure a bride for the Son, the One through Whom the offer is being extended — or he can refuse to go.

This decision is the Christian’s alone to make. And the decision which he makes will have far reaching ramifications.

The Goal

The goal, of course, is that set forth in the latter part of Genesis 24, leading into the things set forth in Genesis 25. It is a successful completion of the search, followed by a removal of the bride, followed by marriage. And this will, in turn, be followed by Israel’s restoration and future blessings, exactly as seen in the type in Genesis.

(All Christians will be removed from the earth at the same time, shown by Rebekah and the damsels accompanying her going forth on ten camels to meet Isaac [signifying completion, i.e., they all went forth (cf. Genesis 24:10, 61)].

However, Rebekah alone is seen taking a veil and covering herself when meeting Isaac [a type of the wedding garment to be worn by the bride alone when meeting Christ (Genesis 24:64-65; cf. Revelation 19:7-8)].)

After Abraham’s servant had procured the bride for Isaac, he removed the bride from the far country. And, at the same time, Isaac came forth from his home to meet Rebekah. They met at a place between her home and his home; and they then went to his home, where she became his wife (Genesis 24:61-67).

And so will it be with Christ and His bride.

After the Holy Spirit has procured the bride, He will remove the bride from the earth. And, at the same time, Christ will come forth from heaven to meet His bride. They will meet at a place between the bride’s home and His home; and they will then go to His home, where the bride will become His wife (cf. I Thessalonians 4:14-17; Revelation 1:10; 4:1-2; 19:7).

Then, that which is revealed in Genesis chapter twenty-five can be brought to pass. Messianic blessings will be ushered in; and the glories of the Son, with His consort queen, will be manifested for all of creation to behold (Psalm 24:1-10; Isaiah 2:1-4; Revelation 20:1-3a).

The present search for and the future glory awaiting the bride of Christ centers around the greatest thing that God has ever designed for redeemed man — to co-inherit with His Son, occupying positions on the throne with Him in that day when He is revealed in all His power and glory.

And it is this glory and co-heirship which the Spirit has been sent into the world to reveal to Christians. Until the search for the bride has been completed, the revelation of the Son’s coming glory will continue, and the invitation will remain open. But when the search has been completed…

Lamp Broadcast - Wilt Thou Go…?, For Christians, the Question of All Questions, By Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Wilt Thou Go, For Christians, the Question of All Questions, By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
“Salvation is Of the Jews”
The Complete Panorama of Salvation Effected through the Jews
By Arlen L. Chitwood of Lamp Broadcast

“Ye worship ye know not what: we know what we worship: for salvation is of the Jews” (John 4:22). 

God’s complete plan of salvation/deliverance for fallen man, whether past, present, or future, is effected through one nation and one person from that nation, which can trace its/His origin/existence on earth to one man and his progeny. “Salvation” is effected through Abraham and his seed, through Isaac, Jacob, and Jacob’s twelve sons, from whom sprang the nation of Israel, from which Christ came.

And salvation, in this respect, does not have its origin with the birth of Abraham, or his seed, extending to the birth of Christ 2,000 years later.

Rather salvation, inseparably associated with the Jewish people, has its origin in God’s activities preceding man’s creation and fall, at the time of the restoration of the earth beginning in Genesis 1:2b ff (I Peter 1:18-20; Revelation 13:8), with a continuing Divine, restorative work seen from that point in time forward.

Thus, even during the 2,000-year period extending from Adam to Abraham, Abraham and his progeny still occupy center-stage in this respect. Preceding Abraham, matters regarding salvation are seen in the loins of Abraham; following Abraham, matters regarding salvation are seen in the seed of Abraham.

(For additional, more-detailed information on the preceding, refer to the author’s pamphlet, “In the Loins of Abraham” in this site.)

The birth of Abraham 2,000 years beyond man’s creation and fall, the subsequent bringing into existence of the nation of Israel 500 years later, and the crucifixion of Israel’s Messiah at the end of an additional 1,500 years, all happened at appointed times in man’s history.

But the existence of the nation of Israel and the death of Christ, in another frame of reference, not only predate Abraham but predate man’s creation and fall.

“…the Lamb slain from the foundation of the world” (Revelation 13:8b).

An impossibility? In man’s finite wisdom and ways, “Yes”; but, “Not so” in God’s infinite wisdom and ways (Ecclesiastes 3:14-15; Isaiah 28:21; 48:3-5; 55:8-9).

Note, for example, if “salvation is of the Jews,” which it is plainly declared to be, how could man be saved over the 2,500-year period between man’s fall and the bringing into existence, during Moses’ day, of the nation through which salvation was to be effected?

Or, if salvation can be found only in Jesus the Christ, a Jew from the nation through which salvation is to be effected, through the events of Calvary and His shed blood — or a continuing aspect of salvation through Christ’s current ministry in the heavenly sanctuary on the basis of His shed blood on the mercy seat — how could man have realized either or both aspects of salvation during the 4,000-year period preceding Calvary?

And, if, as previously seen, Christ was “slain from the foundation of the world,” which He plainly was (Revelation 13:8, referencing God’s activity at the time of Genesis 1:2b ff; cf. I Peter 1:18-20), where was the only nation which could slay Christ at this time — a nation which, of necessity, had to be present but would not exist in history for another 2,500 years?

The “paschal lamb” was given to Israel, “Christ” was the paschal Lamb, and only Israel could slay this Lamb (Exodus 12:1ff). Again, how could Israel be present when the paschal Lamb was slain prior to man’s creation and fall, at the time seen in Revelation 13:8?

The simple fact of the matter is that ISRAEL HAD TO BE PRESENT! Apart from Israel, there could be no such thing as the existence of any part of that seen in the whole panorama of salvation at any point in man’s 6,000-year history, or even a few days before this when God began restoring the ruined creation.

And, to continue from that point, in like manner, APART FROM ISRAEL seen at the center of everything during present time, or any time in all of man’s future history, there can be no such thing as any part of the overall salvation process ever entering into the picture.

Salvation — Past, Present — Israel in the Old Testament

Beginning with the inception of the nation of Israel under Moses, the complete panorama of salvation in the Old Testament, dating back to the time of God’s beginning work in the restoration of the material creation (Genesis 1:2b ff), can easily be shown.

God’s requirement to rectify the sin problem, brought into existence through man’s fall, was set forth in the opening chapters of Genesis, preceding, at the time of, and following man’s fall.

Preceding man’s fall, Israel slays Christ (Genesis 1; cf. I Peter 1:18-20; Revelation 13:8).

At the time of man’s fall, God slays one or more innocent animals (Genesis 3).

Then, following man’s fall, Cain slays Abel, typifying Israel slaying Christ (Genesis 4).

In each instance, death and shed blood are seen; and, as set forth in both the restoration of the material creation in Genesis chapter one and the provision for Adam and Eve in Genesis chapter three, a Divine work, solely of the Lord, is seen.

Thus, salvation is “of the Jews,” the nation descending from Abraham (John 4); salvation is “of the Lord,” solely a Divine work (Genesis 1:2b ff; Jonah 2:9); and salvation is via “death and shed blood,” that which God requires (Genesis 1; 3; 4).

Now, note how this is handled in Exodus 12:1ff at the time of the inception of the nation, 2,500 years later during Moses’ day. Again, the matter is handled via death and shed blood at ALL points.

A passing from death unto life (John 5:24), a past aspect of salvation, had to be the first thing to occur — in complete keeping with that initially seen in God’s restorative work on day one in Genesis 1:2-5 [2b]. And this occurred through the death of paschal lambs and the proper application of the blood (Exodus 12:1-13).

Then, the subsequent institution of a priesthood and a priestly ministry in the camp of Israel continued the thought of salvation in a present respect, in complete keeping with that initially typified in God’s restorative work on days two through six in Genesis 1:6-25, preceding man’s creation (Genesis 1:26-28). And this occurred through the death and shed blood of animal sacrifices (Exodus 40:12-16; Leviticus 1:1-17:16).

And, with the tabernacle as the place of sacrifice — with its brazen altar, mercy seat, and God dwelling above the mercy seat between the cherubim, dwelling in the people’s midst, forming a theocracy — the goal, made known at Sinai, was for a cleansed people to dwell in the land covenanted to Abraham, Isaac, and Jacob, within a theocracy.

And within this theocracy, Israel was to dwell at the head of the nations, with the nations evangelized by and blessed through Israel (Exodus 19:5-6; Isaiah 53:1ff).

Salvation — Past, Present — Christians in the New Testament

In the light of Hebrews 10:4, the efficacy of Old Testament animal sacrifices is often questioned:

“For it is not possible that the blood of bulls and of goats should take away sins” (cf. Hebrews 10:11).

But, if efficacy cannot be seen in the sacrifices, why did God instruct that they be offered?

Then, beyond that, it is clear that God recognized efficacy through these sacrifices.

The seeming problem though can be easily resolved. Note the very next verse, Hebrews 10:5, in the light of Revelation 13:8 (Christ “slain from the foundation of the world”):

“Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldst not, but a body thou hast prepared me.”

Christ was slain “from the foundation of the world,” but not in a human body, for this preceded man’s creation and Christ’s incarnation. And God evidently recognized the efficacy of animal sacrifices for the first 4,000 years of human history on the basis of that having occurred in Revelation 13:8.

But once God took on human form in the person of His Son, died and shed His blood at Calvary (Acts 20:28), matters with regard to animal sacrifices and the Son “slain from the foundation of the world,” of necessity, changed (Hebrews 9:11-28; 10:10-20). Animal sacrifices were no longer necessary or efficacious, for the One “slain from the foundation of the world” had now died, as a Man for man, shedding His blood for fallen man.

He had now died as the paschal Lamb in Exodus 12:1ff, now it was the blood of this latter slaying of the paschal Lamb which was to be applied, and this was to be accomplished simply “by faith,” “by believing” (John 3:16; Acts 16:30-31; Ephesians 2:8-9).

Then, as in the Old Testament priestly ministry in connection with the tabernacle and shed blood, Christ subsequently began/is presently ministering on behalf of Christians, on the basis of His shed blood on the mercy seat in the heavenly tabernacle (Hebrews 4:14-16; 9:11-28; I John 1:5-2:2).

And, where Scripture takes matters in this present aspect of salvation is exactly as matters were seen occurring in the camp of Israel under Moses in the Old Testament type. This MUST be the case, for the antitype MUST follow the type in exact detail. BOTH originate from the same Divine mind, necessitating the same Divine, corresponding perfection.

A theocracy, with a rule over the nations from an earthly land, awaited the seed of Abraham in the Old Testament; and a theocracy, with a rule over the nations from a heavenly land, awaits the seed of Abraham today (Christians are the seed of Abraham through being “in Christ,” Abraham’s Seed [Galatians 3:29]).

Salvation Future, During the Messianic Era — Israel and the Nations

During the coming Messianic Era, a repentant, cleansed, and restored Israel — restored as the wife of Jehovah — will dwell in a restored land ruling over the nations. Occupying this position, the Jewish people will be God’s evangels to the nations, carrying the message of the one true and living God throughout the earth, with the nations being blessed through Israel (Isaiah 2:2-4; 43:7-10).

And Israel’s Messiah, God in the person of His Son, will dwell in their midst, seated on David’s throne, forming a theocracy on earth once again (Ezekiel 37:21-28).

During this same 1,000-year era, Christians, forming Christ’s bride, will dwell in the same heavenly land presently occupied by Satan and his angels (the incumbent rulers over the nations, ruling from this sphere). And Christ, with His bride, will be seated on His Own throne in this heavenly sphere, ruling the nations with “a rod of iron” (Romans 8:18-23; Hebrews 3:1; Revelation 2:26-28; 3:21).

Christ, in this respect, will have a dual reign — seated on David’s throne in the midst of His people, Israel, on earth, and seated on His Own throne, with His bride, in the heavens.

With Everything Revolving Around Israel

As seen, Scripture places Israel in a position at the center of anything and everything having to do with man’s salvation, whether past, present, or future.

Israel brought forth and slew the Saviour, allowing for a past aspect of salvation. This Jewish Saviour is presently performing a work as High Priest, allowing for a present aspect of salvation. And this Jewish Saviour will one day occupy the position of a King-Priest in Jerusalem, after the order of Melchizedek, allowing for a future aspect of salvation.

Then, it was Israel which gave us God’s Word, a Jewish book, relating all that God would have man know about the matter, a living Word which is able to build one up and give him an inheritance in Christ’s coming kingdom (Acts 20:32).

ALL IS JEWISH! Relative to salvation, remove the Jew, and you have NOTHING! Keep the Jew in his proper place, and you have EVERYTHING!

Lamp Broadcast - Salvation is of the Jews by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Salvation Is of the Jews by Arlen Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
The World Today, in That Coming Day
The Prophets Have Spoken, and Their Words Will Come to Pass
By Arlen Chitwood of Lamp Broadcast

And thou shalt eat the fruit of thine own body, the flesh of thy sons and of thy daughters, which the Lord thy God hath given thee, in the siege, and in the straitness [distress], wherewith thine enemies shall distress thee.

So that the man that is tender among you, and very delicate, his eye shall be evil toward his brother, and toward the wife of his bosom, and toward the remnant of his children which he shall leave.

So that he will not give to any of them the flesh of his children whom he shall eat: because he hath nothing left him in the siege, and in the straightness [distress], wherewith thine enemies shall distress thee in all thy gates.

The tender and delicate woman among you, which would not adventure to set the sole of her foot upon the ground for delicateness and tenderness, her eye shall be evil toward the husband of her bosom, and toward her son, and toward her daughter,

And toward her young one [after-birth] that cometh out from between her feet, and toward her children whom she shall bear: for she shall eat them for want of all things secretly in the siege and straightness, wherewith thine enemy shall distress thee in thy gates.

If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD.

Then the Lord will make thy plagues wonderful [remarkable], and the plagues of thy seed, even great plagues, and of long continuance, and sore sickness, and of long continuance… And ye shall be left few in number, whereas ye were as the stars of heaven for multitude; because thou wouldest not obey the voice of the Lord thy God (Deuteronomy 28:53-59, 62).

(Note that the warnings and curses in Deuteronomy chapter twenty-eight have to do with the Jewish people alone, though the Gentile nations have been and will be caught up in the matter.

The expression, “the Lord thy God,” appears three times in the quoted section [Deuteronomy 28:53, 58, 62; cf. Deuteronomy 28:1-2, 8-9, et al; Deuteronomy 30:1-10]. And Israel is the only nation on the face of the earth with a God, allowing for this expression — a Biblical teaching with its basis in Genesis 9:24-27.

“The gods of the nations” — all of the Gentile nations, with Israel not to be reckoned among the nations — are clearly revealed to be nothing compared to the one true and living God, the God of Israel [Psalm 96:5; cf. Psalm 33:12; 72:18]. Or, in the light of II Corinthians 4:4, along with Daniel 10:12-20 — Satan, “the god of this world [‘age’]” — “the gods of the nations” are, as well, clearly revealed to be demons.)

The quoted verses from Deuteronomy chapter twenty-eight (cf. Leviticus 26) are both preceded and followed by prophesied judgments which have befallen the Jewish people at times in the past but are about to befall the same people after a fashion without precedent in the 3,500-year history of the nation. God is about to pull out all stops in order to place the Jewish people in such dire straits that repentance WILL ultimately be forthcoming.

The severity of that which the Third Reich brought upon the Jewish people in Europe immediately before and during the WWII years, though only part of world Jewry was directly affected, didn’t bring about repentance; nor did any and all of the persecution going back over two millenniums, to a time preceding Messiah’s first advent, bring about repentance.

But that about to befall the nation during an unfulfilled seven years remaining in the Jewish dispensation during Man’s Day —Daniel’s unfulfilled Seventieth Week — will be of such severity that the nation will be left without a choice other than to call upon the God of their fathers.

As previously stated, many of the judgments described in Leviticus chapter twenty-six and Deuteronomy chapter twenty-eight have befallen the Jewish people in the past. Accordingly, expositors sometimes look at these different times in past history for fulfillments of these sections of Scripture.

But there is only ONE TIME in all of human history where ALL OF THESE THINGS, IN ALL OF THEIR SEVERITY, CAN BE SEEN BEFALLING ALL OF THE JEWISH PEOPLE AT THE SAME TIME. And that time is both yet future and almost upon us.

Evidently, millions of Jews alive in the world today are going to find themselves leaving that typified by the time of plenty during Joseph’s day (for it will end, exactly as in the type) and entering into that typified by the time of famine which then followed during Joseph’s day (for it will then begin, exactly as in the type).

And also, exactly as in the type, that about to befall the Jewish people will be OF SUCH A SEVERE NATURE that previous conditions, of a completely opposite nature, will not even be remembered in that day (Genesis 41:25-32, 53-57).

The World Today, in That Coming Day

Evident from the times in which we live and that which can be seen occurring all around us (living at a time very near the end of the dispensation, with lawlessness, civil unrest, homosexuality, etc. running rampant, and unrest in the Middle East existing on a scale heretofore unseen), events occurring in the world today can only be, at least after some fashion, setting the stage for that which will be occurring when time during Daniel’s Seventieth Week, the Tribulation, begins.

And, as seen in that which Christ revealed to His disciples in the Olivet Discourse, wars, famines, and pestilences (plagues, diseases) are things which will mark the first part of the Tribulation (Matthew 24:7; Luke 21:11), with famine singled out as a major factor during the last half of the Tribulation (Revelation 6:3-8). But, with famine of the nature which will exist in those days, other things — plagues, diseases, and all types of unrest — could only continue from the first half of the Tribulation and accompany the famine.

And the world is rapidly moving in this direction on both fronts — famine, with the accompanying plagues, diseases, and unrest.

Famine is already a major problem in certain parts of the world, and, with the passage of time, it can only increasingly become a major problem worldwide.

An increase in food production during modern times has not kept pace with the increase in world population. Global population has doubled during about the past half century, and it is expected to double again during a comparable length of time in the future. With the passing of each day, about one-quarter million people are added to the about six and one-half billion inhabitants of the earth.

(A doubling of the population is not a doubling of a previous number but a doubling of the current number, seen on an exponential scale.

That is, three billion doubling to six billion [near the current world population], six billion doubling to twelve billion [projected population in about another fifty years or so], twelve billion doubling to twenty-four billion [projected population in some 100 years or so], etc.

Of course, the time for this to occur on the projection does not exist. We are too near the end of the Man’s Day. It has been given only to illustrate what has been occurring with the world’s population in this exponential manner over the past 100 or so years and why the world is increasingly finding itself with more and more problems, which will be brought to a head during the coming Tribulation.)

Agriculture, along with a number of different things related to agriculture, could only top the list of problems which man is faced with today. And, as previously stated, agriculture, over the years, has not kept pace with the population increase. And other major problems exist which are either directly or indirectly related to agriculture.

For example, supplies of fresh water and quality soil — vitally necessary for agriculture — are both being depleted and/or polluted. Then there are the natural resources which are being depleted, some vitally necessary for the support of even human life itself. And the list could go on and on and on.

For years, water has been pumped from underground reservoirs much, much faster than it has been replenished (e.g., water for farmland use pumped by thousands of wells from the Ogallala Aquifer lying beneath the surface of western Texas, western Kansas, and much of Nebraska forms one such usage), and wells are continually having to be dug deeper and deeper as the water levels continue to drop lower and lower (about 80 percent of water usage worldwide today is for agriculture alone).

And it is evident that water usage after this fashion can’t continue indefinitely. Matters are already far beyond the point of no return; and though major changes are being worked on, proposed, and even worked out in some instances, the inevitable can only occur with the passing of time — an increasing non-availability of fresh water for crops which the world has to have, resulting in an increasing non-availability of food, resulting in increasing unheard-of prices for the food that will be available, resulting in an increasing famine on a level heretofore unseen in the world.

Then, along with the preceding, there will be pestilences (plagues and diseases), along with the pollution of existing land and water. And, in the light of things occurring in the world today, it would take little imagination to see how numerous things already in place could very well lead into the first part of the Tribulation and then escalate, accompanying the corresponding famine, during the latter part of the Tribulation.

Super-strains of viruses have already appeared, some which cannot be controlled, due in no small part to the abuse of drugs to control diseases throughout past decades. Then there are current diseases such as AIDS, Ebola, etc.

When this is all put together, one has a very similar picture, if not an exact picture, of escalated conditions during the Tribulation, particularly during the latter part of this seven-year period. Whether or not present conditions as previously described will play major roles in how conditions will evolve and become during the Tribulation can, of course, not be stated for certain.

The matter has been presented in this manner only to show that the world is quite ripe for that which Scripture states is about to occur. That is to say, as previously seen, conditions which could very well result in prophesied future conditions are currently in place.

Then, something else needs to be considered. Time is fast running out. As previously stated, we are almost at the end of Man’s Day. We are almost at that time when these prophesied events can only begin occurring.

How Bad Will It Really Get?

During that future time, with famine (among other connected or related things) escalating and running rampant, exactly how bad will conditions get? The answer to that question, from a Biblical standpoint, is very simple:

God is going to allow conditions in that coming day — “the time of Jacob’s trouble” (Jeremiah 30:7ff) — to get AS BAD AS IT TAKES to bring the Jewish people to the place of repentance.

That which happened in Europe during the reign of the Third Reich — the extreme persecution of the Jews throughout Europe and the extermination of 6,000,000 in the death camps — wasn’t enough to effect the nation’s repentance. What will it take to bring about their repentance? What will it take to bring this nation to the place where they will call upon the God of their fathers?

It will take EXACTLY the things which the Word reveals are about to occur in the world — NOTHING LESS!

And THAT’S HOW BAD CONDITIONS ARE GOING TO GET, with the nations of the earth caught up in this right along with Israel.

During the Tribulation, particularly during the last half, two-thirds of the Jewish population of the earth will die (die because of hunger or accompanying plagues or diseases, or be slain at the hands of the Beast and those who do his bidding).

There are statements pertaining to all of this in a number of prophecies, but in two books, the two-thirds number is given; and in one book a division of the two-thirds is given, showing part dying because of famine and pestilences and the other part dying, either directly or indirectly, at the hands of the Beast.

Note the passage usually quoted pertaining to the two-thirds being slain, from Zechariah:

“And it shall come to pass, that in all the land, saith the Lord, two parts therein shall be cut off and die; but the third shall be left therein.

And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: And they shall say, The Lord is my God” (Zechariah 13:8-9).

Then note what Ezekiel has to say about the same matter, providing additional information:

“Thus saith the Lord God; This is Jerusalem: I have set it in the midst of the nations and countries that are round about her.

And she has changed my judgments into wickedness more than the nations, and my statutes more than the countries that are round about her: for they have refused my judgments and my statutes, they have not walked in them.

Therefore thus saith the Lord God; Because ye multiplied more than the nations that are round about you, and have not walked in my statutes, neither have kept my judgments, neither have done according to the judgments of the nations that are round about you;

Therefore thus saith the Lord God; Behold, I, even I, am against thee, and will execute judgments in the midst of thee in the sight of the nations.

And I will do in thee that which I have not done, and whereunto I will not do any more the like, because of thine abominations [a statement which can place this during only one time — during the future Tribulation].

Therefore the fathers shall eat the sons in the midst of thee, and the sons shall eat their fathers; and I will execute judgments in thee, and the whole remnant of thee will I scatter into all the winds.

Wherefore, as I live, saith the Lord God; Surely, because thou hast defiled my sanctuary with all thy detestable things, and with all thine abominations, therefore will I diminish thee; neither shall thine eye spare, neither will I have any pity.

A third part of thee shall die with the pestilence, and with the famine shall they be consumed in the midst of thee: and a third part shall fall by the sword round about thee; and I will scatter a third part into all the winds, and I will draw out a sword after them.

Thus shall mine anger be accomplished, and I will cause my fury to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in my zeal, when I have accomplished my fury in them” (Ezekiel 5:5-13).

Note how bad things will become for the Jewish people, solely because of the famine and accompanying pestilence. And this could only exist among the nations as well, though not to the extent as it will be seen among the Jewish people.

The Gentiles will have access to at least some food, but this will not be the case with Israel. Conditions in the world for the Jewish people during the last half of the Tribulation will become far, far worse than conditions became for them in Nazi Germany and much of the remainder of Europe immediately preceding and during WWII.

The Jewish people during this time will not be able to purchase food; nor will they be able to barter or sell their goods (Revelation 13:16-17), with perhaps food in view.

This is the “why” of that stated in Matthew 25:31-46 — which has to do with the Gentiles’ treatment of the Jewish people during the Tribulation and that which will result when Christ returns and deals with these Gentiles on that basis.

Saved Gentiles at the end of the Tribulation will be judged on one basis alone, with a position in the kingdom in view. They will be judged solely on the basis of their treatment of the Jewish people during the Tribulation, which can only be in the realm of helping or not helping them in different fashions — providing or not providing food, shelter, necessities of life, etc.

This is also the “why” of that stated in verse ten of the previously quoted section of Scripture from Ezekiel chapter five (Ezekiel 5:10). As seen in this verse, food will be so scarce in the camp of Israel in that coming day that cannibalism will exist. Matters in this respect , as clearly stated in Scripture, will be brought to the place that even those in a family will slay and eat other members of that family.

Inconceivable, Impossible? Hardly! Not only has this happened in history but Scripture clearly states that it will happen again — on a much broader scale — during a time in the immediate future when conditions will become so severe (famine, among other things) that, apart from the Lord’s intervention, the human race could not survive those days (Matthew 24:22).

But Israel brought to the place of repentance through this persecution will effect the Lord’s intervention once again in man’s affairs.

During Elijah and Elisha’s day, conditions surrounding famine became so severe that an ass’ head and dove’s dung were sold for pieces of silver; and, as well, there is an account of a mother killing and boiling her own son for food (II Kings 6:24-31).

And the Tribulation and time immediately following will, so to speak, be Elijah’s day again, when he appears, with Moses, here on earth in the land of Israel during the first half of the Tribulation, and then accompany Christ to the earth at the time of His return following the Tribulation. And famine, of a similar type seen during his day in history will be seen again during his day yet future (cf. Leviticus 26:29; Deuteronomy 28:53-57).

Then the preceding is just part of a much larger picture. The death of two-thirds of the world’s Jewish population would be little more than about 9,000,000 as the Jewish population of the earth presently stands. But what about the billions comprising the remainder of the earth’s population? At least one-fourth of these individuals are going to die during or immediately following this time as well (cf. Revelation 6:8-10; 7:9, 13-14; 9:18; 11:13; 13:7).

Why? How? Hunger, plagues, diseases would address part of the matter; judgments during the Tribulation would address other parts; mandatory Beast worship, taking his mark would address more…

And, as seen, many going through this time will not make it all the way through. Only the ones enduring until the end will be delivered out of this time (Matthew 24:13).

Inconceivable conditions will exist in that day (famine, plagues, diseases, cannibalism); the government of the earth will be of an inconceivable form (things seen in ISIS and/or Al-Qaeda today could be no more than a forerunner or prelude to something far worse existing in that day); and the resulting carnage which will follow (consisting of over a billion people), as well, can only be looked upon in an inconceivable fashion.

As previously seen, in the Book of Genesis, during Joseph’s day while in Egypt, there were seven years of plenty which were followed by seven years of famine. And the years of famine became so severe that the preceding years of plenty were not even remembered (Genesis 41:29-31, 53-54).

And the preceding — a type of that about to occur, showing two complete periods of time by the two sevens of years — relates exactly how conditions presently exist in that which “Egypt” typifies, in the world (during the time of plenty), and how conditions will shortly become in the world (during the time of famine).

We’re living during the time of plenty, but this time is about to end, with the time of famine to follow. And the latter, in complete keeping with the type, will be so severe that the former will not even be remembered.

You don’t want to be here (a time which can’t possibly be very far away)!

If saved, you won’t be here. You will have been removed into the heavens, with ensuing events occurring there (the judgment seat of Christ and things beyond).

But, if unsaved at the time when the Church is removed, you will be here, with ensuing events as well (events as previously described).

Then, One Other Thing to Consider

As previously stated, the Church (all Christians — the living at that time, and the dead from throughout the dispensation, resurrected) will be removed from the earth into the heavens preceding the Tribulation; and Israel, along with the Gentile nations (billions of people, evidently from the times in which we live, people alive today), are going to go through this time of unparalleled trouble, suffering, death…

But think for a moment about the scene in the world once all Christians have been removed. In most countries, it will make little to no difference (e.g., Moslem countries, or countries with only a sprinkling of Christians). But note a country such as the United States, where millions of Christians can be found working and heavily engaged in almost every conceivable type job. What’s going to happen when the individuals holding all of these jobs, without any advance warning, are suddenly no longer here?

How long will the power stay up, the water keep running, the gasoline pumps keep working, the grocery stores remain open — and the list could go on and on — when key individuals in all these jobs are suddenly no longer here to provide service and help? Only one thing could possibly exist in much of the country, particularly in large cities, for at least a time — Mass Chaos!

And how will this possibly play into aiding or helping bring matters to pass in order to correspond with the manner Scripture describes these things existing in the world during this future time?

Of course, we can’t know the answers to these questions, but the sudden removal of millions of people could conceivably have a major part in the changes of existing conditions in this country. This is perhaps something to consider, along with that which Scripture reveals concerning conditions during those days which are almost upon us.

Ref. Lamp Broadcast - The World Today, That Coming Day by Arlen Chitwood, Part I and Part II for additional commentary on the subject at hand, in pamphlet form.
To website CONTENTS Page.
God Honors His Word
God ALWAYS Does EXACTLY What He Has Stated
By Arlen L. Chitwood of Lamp Broadcast

“The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times” (Psalm 12:6).

“To the law and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20).

God’s Word and God honoring His Word is, in one respect, compared in Scripture to a “twoedged sword,” cutting both ways, with no middle ground. But Scripture, in this comparison, moves a step beyond, stating that God’s Word is “sharper than any twoedged sword” (cf. Matthew 12:30; Hebrews 4:12).

To provide an example of the preceding, which is rather straight forward, for it is simply what Scripture states (as anyplace else in Scripture that could be dealt with), note Genesis 12:3a:

“And I will bless them that bless thee, and curse him that curseth thee…”

This, of course, has reference to the Gentiles’ treatment (or Christians today, as well) of the seed of Abraham through Isaac and Jacob. There are blessings on the one hand and curses on the other. God honors His Word, compared to but “sharper than any twoedged sword,” cutting both ways, with no middle ground. It is one or the other, either blessings or curses.

And, to see an illustration of this principle, note the judgment of the Gentiles in Matthew 25:31-46 at the time of Christ’s return, following the Tribulation. Judgment in these verses is based on one thing alone — these Gentiles’ treatment of “Christ’s brethren” during the Tribulation, which could only be a reference to their treatment of the Jewish people during this time.

Then, with God (there in the person of His Son) inseparably associated with anything and everything which happens to the Jewish people — experiencing these things Himself, right along with His people, all blessings as well as all curses (Isaiah 63:8-9) — again, those being judged are dealt with on one basis alone. They are dealt with on the basis of that which God had previously stated in His unchangeable word 3,500 years earlier, in Genesis 12:3.

(Note that the end result of the judgment in Matthew 25:31-46 has to do with entrance into or exclusion from the kingdom, NOT with eternal life or eternal damnation, as so many attempt to read into the passage [v. 34, with v. 41 antithetical to v. 34].

To say that the two groups show that they are either saved or unsaved by their actions [an interpretation almost universally held throughout Christendom] is not only reading something into the text which is not there but bringing works over into a realm where works CANNOT EXIST [Romans 11:6; Ephesians 2:8-9]. Through this means, not only is the passage made to teach something which it doesn’t teach at all but that which the passage does deal with is destroyed.

Most Christians seem to understand that a person can’t perform works to be saved or to stay saved. But few seem to understand that it is equally erroneous to see works used as a basis to show that a person has been saved. To remain within salvation by grace through faith, a person CANNOT do anything to be saved, stay saved, or show that he has been saved.)

But, note something a little different, which some might consider another way of viewing God honoring His Word, though it is not another way at all. Any way the matter is viewed it is still God doing exactly as He has stated, with both positive and negative ramifications, with no middle ground, exactly as seen back in Genesis 12:3.

Some Christians though don’t seem to want to view this Word after the same unchangeable manner when dealing with certain other related subjects. And, in connection with this, as seen in the manner that many handle Matthew 25:31-46, they also often find themselves forced to take similar liberties with the Word elsewhere, for the plain reading of the text can take them into areas which they don’t understand.

And to deal with the matter, attention will be called to different promises and warnings which God gave to the Jewish people through Moses and the Prophets, with everything regarding the outworking of these promises and warnings kept in modern times (past, present, and future).

Past — the Holocaust and Afterwards

As horrific as Jewish persecution preceding and during the WWII years was — merging into what is today called, “the Holocaust,” resulting in the death of some 6,000,000 Jews in Europe at the hands of the Third Reich — this persecution can easily be explained and understood in the light of God’s Word. And, in fact, this Word is THE ONLY THING which will explain the matter.

That which occurred during those years can be explained from one standpoint alone, in a very simple manner: God again honored His Word!

God, through Moses, 3,500 years ago called the Jewish people out of Egypt, made a covenant with them, and established them in the land previously covenanted to Abraham, Isaac, and Jacob, within a theocracy (Exodus 12:1ff). And within this theocracy, in the land, they were to be the channel through which spiritual and material blessings would flow out to all the Gentile nations of the earth (Genesis 12:1-3; Exodus 19:5-6; Isaiah 43:1-10).

Then, relative to this covenant, God clearly stated, in no uncertain terms, what HE WOULD DO in two instances.

God explained what HE WOULD DO if the Jewish people obeyed His covenant; and, on the other hand, God also explained what HE WOULD DO if the Jewish people disobeyed His covenant (Leviticus 26:1ff; Deuteronomy 28:1ff).

On the ONE hand, blessings would ensue. God would place the Jewish people above all nations, dwelling in a land flowing with milk and honey, with the nations being blessed through Israel.

On the OTHER hand, exactly the opposite would occur. The Jewish people would be removed from their land, driven out among the nations, placed at the tail of the nations, with resultant curses having to do with both the Jewish people and their land.

And, as the Biblical account continues, the Jewish people are seen numerous times disobeying the terms of the covenant. And, as the Biblical account continues further, God, true to His Word, eventually drove His people from their land out among the nations. And as the Biblical account continues even further, persecution at the hands of the Gentiles, quite extreme at times, resulted (e.g., Daniel 3:19ff; Esther 3:8ff).

But throughout all of this, extending into modern times, the Jewish people have had a God-given promise. If they would repent, turn from their wicked ways, and seek the Lord’s face, He would forgive their sins and restore them to a healed land (Leviticus 26:40-42; II Chronicles 7:12-14; Psalm 66:16-20; Jeremiah 11:10-11).

As seen time after time in the Book of Judges, God used/continues to use the Gentile nations as His chastising instrument to bring His wayward son (Exodus 4:22-23) to the place of repentance, obedience. And this chastisement, as He stated in Leviticus 26 and Deuteronomy 28, could be/has become quite severe at times.

And this is THE ONLY THING which will explain why God allowed the Holocaust to occur — carried to the extremes seen, by one of the most civilized nations on earth, Lutheran Germany — with no outside interference from the Allies who knew what was happening (no diverting parts of the war effort to curtail the persecution), resulting in no let-up in the persecution until the Third Reich was no longer able to continue afflicting God’s son.

In His omniscient control of all things, God evidently prevented the Allied forces from interfering with His plans and purposes as they pertained to His dealings with His people. In short, God simply honored His Word, preventing outside interference!

Beyond that, note that God suffered right along with His people — “In ALL their affliction he was afflicted…” (Isaiah 63:9a). As in the person of His Son, dying at Calvary, God has gone to similar extremes with His son, Israel, for related reasons (cf. John 4:22).

Present — The Jewish People Today

At the end of WWII, Jewish life throughout Europe was in complete disarray. Over half of Europe’s Jewish population had been slain, no one seemed to know who was still alive, who wasn’t; and their property was gone or lay in ruins, along with numerous parts of Europe, particularly Germany. They were literally a wandering people without a place to go.

Thus, it is little wonder that the attention of European Jewry — a people arising like a phoenix out of the ashes of the Holocaust — found itself directed toward one place, toward the land in the Middle East covenanted to Abraham, Isaac, and Jacob millenniums before. They found themselves caught up in a renewed Zionistic movement begun fifty years earlier under Theodor Herzl.

But, in God’s eyes, a major, multifaceted problem could only confront the Jewish people:

The Holocaust had not effected repentance, the “house” (a reference to the Jewish people, Jerusalem, and the land) still lay “desolate” (Matthew 23:37-39), and the Jewish people were attempting to re-enter a house which had been left “empty, swept, and garnished” (put in order relative to its desolate state [Matthew 12:43-45]).

In short, God COULD NOT, at this time, regather the Jewish people to their land in accord with His numerous promises to do so and, at the same time, remain true to His Word.

And, if the Jewish people took it upon themselves to do that which God could not presently do and honor His Word — seek to emancipate themselves in their present condition, apart from their Messiah, and re-enter this house left “empty, swept, and garnished” — they could only accomplish ONE THING. They could only guarantee that God would honor His Word in another respect.

They could only guarantee that another Holocaust, FAR, FAR WORSE than the last would overtake them. And, according to Matthew 12:43-45, because of what they had done, this Holocaust would be intensified SEVEN TIMES.

Future — the Holocaust and Afterwards

As horrific as Jewish persecution under the coming man of sin will be — with the Jewish people finding themselves in a FAR WORSE Holocaust, resulting in the death of some 9,000,000 Jews this time (by today’s count [two-thirds of world Jewry will perish]) — again, this can easily be explained and understood in the light of God’s Word, with this Word, again, being THE ONLY THING which will explain the “why” of that which is about to occur, which can only be in the immediate future.

And God may very well have used the WWII Holocaust in such a manner so as to prepare His people for this future Holocaust, which could explain the severity, along with the Allied non-interference with God’s action — remaining true to His Word pertaining to what He would do concerning covenantal disobedience.

Thus, that which will occur during those future years can be explained exactly the same and only way that the past Holocaust can be explained, from ONE STANDPOINT ALONE, in a very simple manner: God has honored and will honor His Word!

The next Holocaust, described in Scripture as “the time of Jacob’s trouble,” will encompass not just Europe but will extend worldwide (Jeremiah 30:7).

The Jews presently in the land — all 6,000,000 — will be uprooted from their land in the middle of this time, in the middle of the Tribulation. A tenth will be killed, the remainder will be sold as slaves to the Gentiles or driven back out among the nations, and their cities and land will be destroyed (cf. Leviticus 26:31-33; Isaiah 6:11-13; Daniel 9:26; Joel 3:1-8; Matthew 24:15ff; Luke 21:20ff; Revelation 12:6, 14).

And there, out among the nations with the remainder of world Jewry, God will deal with ALL of the Jews together, with conditions so severe that two-thirds of them will die — through starvation, plagues, the sword (Leviticus 26:27-29; Ezekiel 5:5-13; Matthew 24:7). But this time, unlike in the past Holocaust, Israel will be brought to the place of repentance.

Then, following ensuing events (Israel’s national salvation, restoration to a healed land, Gentile world power destroyed), the Messianic Era will be ushered in, for GOD HONORS HIS WORD!

Lamp Broadcast - God Honors His Word by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also God Honors His Word By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
The Church — Then & Today
2,000 Years of Church History — What Happened?
By Arlen L. Chitwood of Lamp Broadcast

During the early years of the Church, attention was focused on an inheritance in a heavenly land to which Christians had been called. This was the central message proclaimed throughout Christendom during that time.

But today, attention in Christendom — all Christendom, so-called fundamental and liberal circles alike — is centered elsewhere; and the true message concerning a heavenly inheritance awaiting Christians is seldom, if ever, heard.

So what brought about the change from the way things were to the way things presently exist? Scripture reveals exactly what happened.

The Way Things Were

The Bible is a book dealing with redemption. But the Biblical scope of redemption doesn’t stop with man passing “from death unto life” (John 5:24). Rather, it goes on to also include “that which is really life [literal translation]” (I Timothy 6:19). The former has to do with the gospel of the grace of God, and the latter has to do with the gospel of the glory of Christ. And Scripture, as a whole, concerns itself far more with the latter than with the former, for Scripture has been written to the saved, not to the unsaved (I Corinthians 2:9-14).

Scripture begins this way (the framework set forth in the six and seven days in Genesis chapters one and two [ref. the author’s book, The Study of Scripture, Chs. II-IV, in this site]), necessitating that Scripture remain this way (which it does). It is man who has turned the matter around and has not only placed the emphasis at a point where Scripture does not place it but has also either minimized or completely done away with teachings surrounding the point where Scripture does place the emphasis.

Note, for example, Paul’s dealings with the Church in Ephesus. He spent three years teaching them. But what did he teach them? That’s revealed in Acts 20:17-38 when Paul called the elders of this Church together for the last time that he would be with them.

Paul, referring to that which he had previously taught them, began with “the gospel of the grace of God” (v. 24). But he didn’t remain there. He then referred to his prior proclamation of “the kingdom of God” (v. 25). And both of these together constituted “all the counsel of God” (v. 27).

God purchased the Church (with the use of “Church” viewed in a complete sense, as in Matthew 16:18) “with his own blood,” and the elders in Ephesus were exhorted by Paul to “feed” those in the Church over which they had been placed (v. 28).

(There are manuscript variances in Acts 20:28 relative to whether Theos [God], Kurios [Lord], or both words together [both Theos and Kurios] should appear in the text — i.e., God’s blood, the Lord’s blood [referring to Christ], or the blood of both the Father and His Son.

There is manuscript evidence for each of the three renderings, though most grammarians and translators, who study these things, usually see more evidence for the use of Theos [God] alone, with the translation as it appears in the KJV [also in the NASB and NIV]. In the final analysis though it would really be immaterial which of the three manuscript variances was followed, for the Son is God manifested in the flesh.

The time that the paschal lambs were being slain throughout the camp of Israel on the 14th day of the first month of the year in 33 A.D., “in the evening [lit., ‘between the evenings,’ understood to be between 3 and 6 P.M. (Exodus 12:6)] was the time when the Paschal Lamb was slain. This was the time when God died. This was the time when God purchased the Church with His Own blood.)

And the elders, called to feed Christians in the Church, which had been purchased by the very blood of God would, of necessity, have to move beyond teachings surrounding the simple gospel of the grace of God. Contextually, in this passage, it would have to involve things surrounding “the kingdom of God.”

And, in conjunction with that, contextually, it would involve commending them to God and to His Word — that which could build them up in “the faith” so they might one day realize the inheritance to which they had been called (Acts 20:32).

Paul, in Acts 20:17ff, exhibited exactly the same qualities which Peter exhibited in his second epistle. Paul had previously spent three years teaching the Christians at Ephesus, and that which he taught them centered around the Word of the Kingdom. Then, when he called the elders of this Church together for his last time with them, he still called their attention to teachings surrounding the Word of the Kingdom, though these were things that he had spent three previous years teaching them. This is how important he considered this overall teaching to be.

And Peter, writing his second epistle and calling attention to this same message, stated that he was going to always keep these things before the Christians to whom he wrote, though they had previously been taught these things and were established in these truths. As long as he remained alive he was going to stir them up by calling these things to their attention (II Peter 1:12-18; 3:1-2; cf. II Peter 1:1-11).

Many Christians in the Church today would look upon anyone proclaiming the message surrounding Christ’s return after this fashion as “fanatical,” or as someone who has “gone to seed on Christ’s return.” But that’s not the way Scripture presents the matter at all.

This was the central message Paul (et al.) proclaimed, and this was the way that the Holy Spirit moved him to structure his epistles (et al. also; e.g., Hebrews-Jude have been structured this same way). Accordingly, this was a message not only constantly proclaimed but well known and understood throughout Christendom during Paul’s day (Colossians 1:5-6, 23-28).

Note, for example, the Book of Ephesians: As elsewhere throughout the Word of God, there are references in the epistle to the gospel of the grace of God (e.g., Ephesians 2:8-9), but almost the entire epistle concerns itself with things surrounding the gospel of the glory of Christ. The epistle concerns itself, in the main, with that which is stated in Ephesians 2:10, giving the purpose for man’s salvation (vv. 8, 9).

This is what the inheritance in chapter one has to do with; this is what the mystery revealed to Paul in chapter three has to do with; and the epistle ends with details concerning the present warfare against those in the land of our inheritance and how we are to array ourselves for the battle at hand. And between these points, in other parts of the epistle, one will find the same central teaching.

And, in this respect, it’s interesting that the Church in Ephesus appears first among the seven Churches in Revelation chapters two and three. The Church in Ephesus sets forth an example of the way that the Church existed at the beginning of the dispensation (knowledgeable about the present spiritual warfare, the Christians’ future inheritance, etc.).

But then things began to happen, as seen even in the Church in Ephesus, which left its “first love” (Revelation 2:4).

Then, the Church appears at the end of the dispensation in a completely different setting, a condition resulting from the Church initially leaving its “first love,” seen in the seventh and last of the Churches in Revelation chapters two and three, the Church in Laodicea — described as “wretched, and miserable, and poor, and blind, and naked” (Revelation 3:14-21).

That Which Happened

So, What happened? A woman placed leaven in the three measures of meal. That’s what happened. And Christ stated that the leaven would do its damaging work, “till the whole was leavened” (Matthew 13:33).

This depicts a work by Satan very early in the dispensation. The approximate time when this was done can be known through observing that even during the first few decades of the existence of the Church things were beginning to go awry. The Church in Ephesus had left its “first love” (Revelation 2:4), and false prophets (Christian teachers, elders, proclaiming a message contrary to the Word of the Kingdom — apostates) were beginning to appear in the Churches (II Peter, Jude).

This all occurred within the first forty years of the Church’s existence, and the leaven took the Church down over the next several centuries until the message surrounding the Word of the Kingdom had all but disappeared. By the fourth century A.D., during the days of the Roman Emperors Constantine the Great and Theodosius I, the Church had so completely lost its true focus that the unthinkable eventually happened. The Church merged with the State.

In the year 380 A.D., Theodosius I issued an edict that made Christianity the exclusive state religion; and by the year 395 A.D., Christianity had become recognized as the official and only religion of the Roman Empire — something which could not have occurred apart from almost three centuries of the working of the leaven from within.

The Church, called to inherit in another land (a heavenly), had settled down in the land (an earthly) from which it had been called; the Church, called to rule and reign in a future kingdom (under Christ), had merged with the powers in the present kingdom (under Satan).

A 1,000-year period of darkness then engulfed the Church, awaiting the Reformation under Martin Luther, along with succeeding events.

(For additional information on the preceding, refer to the author’s book, Bible One - Mysteries of the Kingdom by Arlen Chitwood, Chapters V, VI, “Parable of the Mustard Seed” and “Parable of the Leaven.”)

The Reformation itself though had nothing to do with a restoration of truths surrounding the gospel of the glory of Christ. The reformers were concerned centrally with the simple gospel of the grace of God. It was only in later years that men began to look beyond the simple message of salvation by grace through faith — beyond that set forth in Genesis 1:2-5 to that set forth in Genesis 1:6-2:3.

But even then there was no restoration of these truths. There was only a bringing of them to light again, with one Christian here and one Christian there understanding and receiving the truth of the matter.

The leaven had centered its attack at this point, it had done its damaging work, and the only thing which remained was for the leaven to complete its work.

And this is why, when the Son of Man returns for His Church, He will not find “the faith” being proclaimed by elders in the Churches of the land. The whole will have been leavened. Those in the Churches will be talking about everything but the central message of Scripture. And the dispensation will end with the Church — the complete Church — in the condition depicted by the Church in Laodicea.

The Way Things Are

We’re in the final days of a dispensation in which the leaven has been working for almost two millenniums. The Church at the end of the dispensation is to be completely permeated by the leaven, and this has particular reference to the message surrounding the Word of the Kingdom. This is the message Christ will not find being proclaimed in the Churches at the time of His return.

And, if a person wants to see exactly where we are in relation to that day through the working of the leaven alone, all he has to do is go into practically any Church of the land and listen to the message being proclaimed from the pulpit. He will listen in vain for any mention of that which is not only the central message which Scripture directs to the saved but also the central message which was proclaimed and understood throughout Christendom during the early years of the Church — namely that Christians have been purchased by the blood of God for a purpose, to be realized during the Messianic Era, then during the ages beyond.

Will conditions in Christendom improve? Can matters be turned around?

What does Scripture say? Scripture is not only the sole Word on the subject but the final Word as well. Scripture states that “the whole” will be leavened; and Scripture further states that, as a result, the Son of Man is not going to find “the faith” on the earth at the time of His return (Matthew 13:33; Luke 18:8).

So don’t look for an end-time revival. It’s not coming! Scripture foretells total apostasy within the Church instead (the complete Church standing completely away from “the faith”).

Thus, matters can only get worse.

Lamp Broadcast - The Church — Then & Today — What Happened? by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also The Church, Then & Today, What Happened by Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
O.T. Subject & Structure
The End Opened Up and Revealed from the Beginning
By Arlen L. Chitwood of Lamp Broadcast

The Old Testament can be divided into three major sections — Genesis through Esther (historic), Job through the Song of Solomon (personal and experiential), and Isaiah through Malachi (prophetic).

Insofar as the historical nature (and much of the typical nature) of that seen throughout the first part of these three major sections is concerned, Esther — having to do with Israel — outlines, in a typical fashion, that seen throughout the whole of this first section of Scripture (Genesis 11 [b] ff).

Thus, in this respect, the Book of Esther simply presents a brief summary of all which has preceded surrounding Israel, with the emphasis placed in the same realm seen in the preceding Scriptures which the book outlines — on the latter days, leading into the Messianic Era. And the Book of Esther coming at the end of the first of these three major sections would be the proper place for this book in the Canon of Scripture.

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

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

For example, viewing two parts of Genesis (Genesis 2-4 and Genesis 23-25), chapters two and three have to do with Christ and the Church, and chapter four has to do with God and Israel; then chapter twenty-three has to do with God and Israel, chapter twenty-four has to do with Christ and the Church, and chapter twenty-five has to do with God and Israel once again.

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

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

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

This type-antitype structure is that which is referenced through the use of the word tupos (type) in the Greek text of I Corinthians 10:6, 11; this is the basis upon which particularly the second, third, fourth, and fifth of the five major warnings in Hebrews are to be understood (Hebrews 3-12); and this forms the basis for a proper understanding of the entire pilgrim walk of the Christian today (a journey from Egypt [a type of the world] to Canaan [a type of that heavenly land, connected with an inheritance and a rest, awaiting Christians]).

Or, going back to God and Israel, these same experiences of the Israelites under Moses foreshadow, as well, the future restoration of the Jewish people to the land under Christ.

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

This section of Scripture provides a detailed history of Israel, relating the reason why the nation was called into existence, what was expected of this nation, and the reason why the Jewish people ultimately found themselves uprooted from their land and scattered among the Gentile nations.

Then, viewing the typical aspect of this section of Scripture, events move beyond history into prophecy, showing the end of the matter — the same thing seen in the Psalms and the Prophets.

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

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

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

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

The fact that numerous Psalms cannot be properly understood apart from this first section should be easy enough to understand, for this first section of Scripture reveals the history of Israel, all the way from the reason for the nation’s calling as God’s firstborn son to the reason why God allowed the Gentile nations to come into the land and uproot His people.

Then, beyond that, the typical aspect of the first section enters into the matter, projecting events out into the future, as seen in the Psalms.

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

Each of the prophetic books (seventeen in all, as there are seventeen historic books) deals with different facets of the whole of Israel’s history, current condition, and future destiny, with a particular emphasis placed upon God’s punishment befalling His people because of disobedience, followed by the Jewish people’s repentance, followed by the destruction of Gentile world power, followed by God restoring Israel. These things comprise the overriding theme of all Old Testament prophecy as it pertains to Israel, whether in the historic books, the Psalms, or the Prophets.

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

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

Note, for example, how Gentile world power is dealt with in the Old Testament. Such power exists because of Israeli disobedience; and such power also exists to bring Israel, through persecution at the hands of the Gentiles, to the place of repentance.

Then, since the emphasis concerning Israel in this realm, in any part of the Old Testament, is upon Israel’s repentance and restoration, the emphasis concerning Gentile world power should, as well, be upon the end and destruction of Gentile world power, which it is. One parallels the other in Biblical prophecy, whether in Moses, the Psalms, or the Prophets.

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

Gentile world power is going to come to an end. And its end will be as depicted in Daniel 2:34-35, 44-45, among numerous other places in the Old Testament. Christ will return and personally destroy Gentile world power in its final form, headed up under Antichrist in that coming day. And once Gentile world power has been destroyed in this manner, Scripture pictures this destruction as “chaff” thrown into the wind from a threshing floor, being carried away by that wind, with Israel then elevated to the nation’s proper place among the Gentile nations of the earth, realizing the position occupied by firstborn sons (cf. Exodus 4:22-23).

“A threshing floor” is used in Scripture to depict judgment. This is true of God’s judgment upon Christians at the end of this dispensation (cf. Ruth 3:2ff; Matthew 3:11-12), and it is equally true of God’s judgment upon the Gentile nations at the end of the Tribulation (Daniel 2:35).

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

God, through the writers of the Old Testament, has provided a voluminous amount of information on this overall subject; and there is no reason for anyone today to be uninformed or ignorant concerning that which God is about to do.

It has all been laid out in the Old Testament Scriptures, beginning with Moses and ending with the Prophets.

Lamp Broadcast - O.T. Subject & Structure by Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also O.T. Subject & Structure by Arlen Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
“Jacob” and “Israel”
“Jacob” During This Day “Israel” in That Day
By Arlen L. Chitwood of Lamp Broadcast

“And Jacob was left alone; and there wrestled a man with him until the breaking of the day.

And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.

And he said, Let me go, for the day breaketh. And he said, I will not let thee go, except thou bless me.

And he said unto him, What is thy name? And he said, Jacob.

And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed.

And Jacob asked him, and said, Tell me, I pray thee, thy name. And he said, Wherefore is it that thou dost ask after my name? And he blessed him there.

And Jacob called the name of the place Peniel: for I have seen God face to face, and my life is preserved.

And as he passed over Penuel the sun rose upon him, and he halted upon his thigh” (Genesis 32:24-31).

(The text — Jacob wrestling with a Man [with God (cf. Genesis 32:25, 30)] throughout the night — foreshadows Israel wrestling with God throughout the dark night of the Tribulation.

Then, at the breaking of the day matters undergo a sharp change, with “Jacob” blessed, healed [spiritually healed, with the natural left weakened (cf. Genesis 32:25, 31)], and his name changed to “Israel.”

And EXACTLY the same thing will occur in the antitype. IT HAS TO, for the type has been set, and NO CHANGE can ever occur.

Jacob’s/Israel’s experiences yet future will occur EXACTLY like “Jacob’s/Israel’s experiences in the past. The antitype must follow the type IN EXACT DETAIL.)

The Type

Note that the coming Tribulation is referred to in Scripture as “the time of Jacob’s trouble” (the time of trouble for the fleshly man; Jeremiah 30:7), not “the time of Israel’s trouble” (which would be a time of trouble for the spiritual man, a prince with God).

“Jacob” HAS YET to become “Israel.”

JACOB, the natural man, will enter into and go through “the time of Jacob’s trouble”; but ISRAEL, the spiritual man, will emerge from this time and enter into the Messianic Era with the nation’s Messiah.

In that respect, the Jewish nation in the Middle East today has been misnamed. The nation, solely from a Biblical standpoint and the current status of the nation, should be called, “the Nation of Jacob,” the Nation of the Fleshly Man, NOT “the Nation of Israel,” the Nation of the Spiritual Man, a Prince with God.

This is clearly seen in the overall typology of Genesis 28-33. From Genesis 28:15 to Genesis 31:3 Jacob is in exile, with the heavens closed relative to God speaking to him, particularly relative to a return to his own land (Genesis 30:25-43). Then, after he has acquired all of Laban’s wealth, the heavens reopen, with God issuing the command for him to return to his own land (Genesis 31:1-3).

Continuing into the next chapter (Genesis 32), “Jacob” is seen wrestling with God, with his name subsequently being changed to “Israel.” Then in the next chapter (Genesis 33) “Israel,” no longer “Jacob,” meets Esau and finds that Esau is no longer his enemy.

The Antitype

Moving all of this over into the antitype, God’s dealings with Israel (actually, “Jacob”) during the coming Tribulation, then with “Israel” beyond the Tribulation, during the Messianic Era, are in view.

The heavens are presently closed relative to God’s dealings with “Jacob,” particularly relative to a return to the nation’s own land. And they will remain closed until the time seen in Genesis 31:3ff — until “Jacob” comes into possession of all the wealth of the Gentiles (Isaiah 60:1-12).

Then something else is seen in the next chapter, Genesis 32) — Jacob wrestling with God, with his name subsequently changed to “Israel,” picturing “Jacob” during the Tribulation wrestling with God, and God THEN changing “Jacob’s” name (the man of flesh) to “Israel” (a prince with God).

“Jacob” wrestled with God throughout the night, until the breaking of the day, as “Jacob” yet future will do during the long night of the Tribulation, until “the Sun of righteousness” arises “with healing in his wings” (Malachi 4:2).

Then…

Beyond that, in type or antitype, “Israel” ALONE is in view.

And the next chapter (Genesis 33) shows the resulting change which will then have occurred. Esau — now that “Jacob” was no longer “Jacob,” but “Israel” — was no longer his bitter enemy.

This foreshadows the Gentile nations’ attitude toward “Israel” yet future, AFTER “Jacob,” whom they had previously tried to slay (cf. Genesis 27:41), is no longer “Jacob,” but “Israel” (cf. Zechariah 8:20-23).

This is what lies in store for Israel and the Gentile nations. But FIRST, the long night of the Tribulation… THEN…

(Acquiring the wealth of the Gentiles, as seen in Genesis 30:25ff, is the same thing seen of the harlot woman in Revelation 17; 18; 19 [19a] [Revelation 18:9-21], FOLLOWING the harlot being burned with fire, FOLLOWING her harlotry being done away with [Revelation 17:11-17].
 
This account in the closing book of Scripture, in relation to the wealth of the Gentiles, is simply another picture of EXACTLY the same thing seen in the opening book of Scripture, in Genesis 30:25-31:3.

And the woman in Revelation 17; 18; 19 [19a] is CLEARLY and UNMISTAKABLY identified as “Jacob”/“Israel” — BEFORE and AFTER the harlot has been “burned with fire” [Revelation 17:18].

But, even apart from this clearly worded identification, that stated about the harlot and the very place which she occupies in the Book of Revelation — a mystery [necessitating an O.T. connection], associated with the Beast [the Beast does not appear in the O.T. apart from some type connection with this woman, whether seen as Jacob or Israel], and the only place in the Book of Revelation where “Jacob’s” harlotry is dealt with during the time of Jacob’s trouble — COULD ONLY CRY OUT for the same singular identification seen at the end of chapter seventeen.

If sound interpretation is thrown to the winds and this harlot woman is, resultingly, misidentified — which occurs FAR, FAR more often than not among Bible students — then that part of the Book of Revelation dealing with “the time of Jacob’s trouble” [Revelation 6-19] comes to a close through not only dealing quite extensively with SOMEONE [or, something] other than “Jacob” but through NEVER dealing with Jacob’s harlotry during this time.

[On an inseparably related subject, note something else seen concerning the harlot and the Beast in Revelation 17-19 [19a].

The harlot, at first, is seemingly at home in this man’s kingdom (Revelation 17:1-7); and, in the light of related Scripture, this situation can only exist because of the covenant that he will have made with her.

But, the day arrives when this man turns upon the harlot (Revelation 17:11-17; 18:1ff); and, in the light of related Scripture, this will occur when he breaks his covenant, which God will use to ultimately bring about the Jewish people’s repentance and bring an end to the nation’s harlotry.

And ONLY at this time will “Jacob” become “Israel” and be allowed to return to the nation’s land, in possession of the wealth of the Gentiles].

As well, another text concerning Israel acquiring the wealth of the Gentiles prior to the nation’s restoration to the land is seen in Ezekiel 38; 39 [Israel’s restoration is seen in Ezekiel 37 and referenced different times in chs. 38, 39 (Ezekiel 38:8, 11, 14; 39:25-28)]. These two chapters depict Gentile world powers coming against the Jewish people FOLLOWING that time when “Jacob” has not only become “Israel” but has been restored to his land, in possession of the wealth of the Gentiles.

And the text CLEARLY STATES that these things will occur “in that day,” NOT during the present day [Ezekiel 38:14, 19; 39:8, 11]. “That day” is an expression used over and over by the O.T. prophets to reference a future time associated with the Lord’s Day, following Man’s Day.

Note A CENTRAL REASON, in Ezekiel 38:12-13, WHY armies from the Gentile nations of the earth will come against Israel at this time — to recover what was at ONE TIME their wealth, NOW in Israel’s possession.

For information on Revelation 17-19 [19a], refer to the author’s book, Mystery of the Woman. For information on Ezekiel 38; 39, refer to Appendix III in the author’s book, O Sleeper! Arise, Call!.

Lamp Broadcast - “Jacob” and “Israel” by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Jacob and Israel by Arlen Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
“Thou Wicked Servant”
Future Words of the Lord to One of His Own
By Arlen L. Chitwood of Lamp Broadcast

In both the parable of the talents and the parable of the pounds, the distinguishing difference in servitude, revealed in the Householder’s presence, in each instance, had to do with the servants’ proper use or improper use of the Master’s goods through trading and trafficking during the time of the Master’s absence.

In each parable, two servants were shown to have brought forth varying amounts of increase through a proper use of their Master’s goods, while another servant was shown to have brought forth no increase at all through a failure to use his Master’s goods.

The servant bringing forth no increase, in each parable, had stored his Master’s goods for safekeeping in a place where they could not be used. The servant in the parable of the talents had buried his Master’s goods in the ground (Matthew 25:25), and the servant in the parable of the pounds had placed his Master’s goods inside a napkin (Luke 19:20). And in each instance, no increase could be realized.

In each parable, the servant who had hidden his Master’s goods for safekeeping and had not used them was called into his Master’s presence to render an account. And that which was revealed, while in his Master’s presence, resulted in rebuke and loss.

His stewardship was supposed to have been the means through which he could have successfully run the race of the faith, allowing him to win a crown and be elevated into a regal position in the Householder’s kingdom at the time of His return. He, as a household steward in possession of a portion of the Householder’s goods, through faithfulness to his calling (his particular place of responsibility in the house), was being given an opportunity to bring forth an increase (bring forth fruit). This would allow him to win a crown, qualifying him to be elevated into the position of co-heir with his Master in the kingdom (which his Master had gone away to receive).

However, failure in his presently assigned stewardship would mean his future rejection as ruler. The unfaithful steward, at the time of his Master’s return, would be judged unfit to occupy a position with his Master in the kingdom, with chastisement following.

The Lord will not take lightly the matter of household servants, through unfaithfulness, spurning proffered positions as co-heirs with Him in the kingdom. Unfaithful servants will receive treatment of such a harsh nature at the hands of their Lord that many students of the Word turn completely away from the thought of saved individuals being in view. To them it is unthinkable that the Lord would extend treatment of this nature to redeemed individuals, His Own people.

This is the main reason that issues surrounding one’s eternal salvation or eternal damnation are often read into the parable of the talents and the parable of the pounds, with the unfaithful servants in both parables being looked upon as unsaved individuals.

However, the question concerning how the Lord could extend treatment of the nature revealed in these parables to one of His Own does not address the issue at all. The question asked within a proper Biblical framework would have to be just the opposite:

“How could the Lord be perfectly just and righteous without extending treatment of this nature to one of His Own?”

If faithfulness calls for commendation and reward (which it does), then unfaithfulness must call for rebuke and loss (which it does). The inverse of one must be true relative to the other, else the Lord’s perfect justice and righteousness could not be satisfied.

The Servants’ Plea

The unfaithful servants in both the parable of the talents and the parable of the pounds are seen pleading their individual cases before the Lord in frank, open, and unrestrained manners. Nothing appears to be held back as they relate the reasons for the different courses of action which they had taken while servants in the Master’s house in charge of a portion of the Master’s goods.

The appeal by the servants is not that of trying to hide or cover up that which had been done. To the contrary, it is just the opposite. They both appeal to their Lord, while in His presence, in an open, almost brazen manner, relating exactly what had occurred.

In that coming day, nothing will be held back. All things will be “naked and opened unto the eyes of him with whom we have to do” (Hebrews 4:13). Christ spoke openly during His earthly ministry, saying nothing in secret (John 18:20); and He would expect the same from His servants, though the situation is often quite different today. However, the day is coming when nothing will remain hidden or be kept secret (Mark 4:22; Luke 8:17). Paul, in his message to those at Rome, stated:

“…God shall judge the secrets of men by Jesus Christ according to my gospel” (Romans 2:16).

(Paul proclaimed both the gospel of grace and the gospel of glory; but the reference in Romans 2:16 can pertain only to the gospel of glory, for no future judgment of the “secrets of men” awaits individuals in relation to the gospel of grace. Paul’s gospel in this passage [and elsewhere in the Pauline epistles where the expressions “my gospel” or “our gospel” appear] must be looked upon as the good news concerning the coming glory of Christ [“meat in due season”], to be proclaimed to stewards in the house [cf. Matthew 24:45; Romans 16:25; II Corinthians 4:3-4; Galatians 1:11-12; Ephesians 3:1-6; I Thessalonians 1:5; II Thessalonians 2:14; I Timothy 1:11; II Timothy 2:8].

This gospel deals with the message concerning present faithfulness of household servants, with a view to their occupying positions as co-heirs with Christ in the kingdom [e.g., note the context of II Timothy 2:8].)

The unfaithful servants in both the parable of the talents and the parable of the pounds accused their Lord of the same thing in order to justify their failure to use the goods entrusted to their care. They accused their Lord of reaping a harvest and deriving an increase through the labors of others, which was true, but viewed from a completely erroneous perspective (Matthew 25:24-27; Luke 19:21-23).

They looked upon the entire matter from a carnal, humanistic viewpoint, rejecting spiritual values. They envisioned their Lord doing these things only for self-gain, and they gave little or no thought to the revealed reason concerning why the Householder was conducting affairs in His house after this fashion (which they should have known, from the revealed Word).

The Householder had a relationship with His servants of this nature for a purpose involving far more than just self-gain, as supposed by the unfaithful servants. The Householder, for a particular reason, had delivered His goods to His servants and assigned them responsible positions in the house, with a view to their bringing forth an increase (bringing forth fruit).

Servitude during the present day of trials and testings would be the means through which the Householder could one day elevate His servants from positions in the house to positions in the kingdom. The Householder was allowing them, through faithfulness in lesser responsibility, to show that they were qualified to assume greater responsibility (cf. Matthew 25:29; Luke 16:10-12; 19:26); and upon the Householder’s reception of the kingdom and His return in possession of the kingdom, those servants having shown themselves qualified could be elevated from household servants of their Master to co-heirs with their Master.

The self-gain which the Householder would eventually realize was that of gaining co-heirs, gaining companions, to ascend the throne with Him in His kingdom. The work in the fields was to be accomplished by the household servants, using their Master’s possessions (using that belonging to the Master of the house); and the work was to be accomplished on the Master’s behalf.

The Householder, through this means, was extending to His servants the privilege of earning positions with Him in the kingdom, allowing them to one day be elevated to the highest place of honor and glory one could possibly receive (when Christ’s “greatest regal magnificence” [literal rendering of “majesty” in II Peter 1:16 from a superlative in the Greek text] will be manifested for all to behold). They would be recompensed for their labors by being elevated into positions as coheirs with the Householder in His kingdom. The fruits of their labors would not only benefit the Householder but the servants as well, with the Householder and His servants both realizing the results together.

The Lord’s Response

The thought of labor for the Lord during the present day in view of co-heirship with Him during that coming day is something which appears to have completely escaped the attention of the unfaithful servants in both parables. The unfaithful servants could not grasp at all that which their Master had in mind through requiring labor on His behalf.

Ignorance of His plans and purposes for both present and future times not only led them into gross error but it caused them to govern their activities as household servants after such a fashion that they mismanaged the Householder’s affairs, ultimately resulting in their being rejected for positions in the kingdom. There was no increase for their Master, resulting in no advancement for them.

The profitless servants in both parables had failed to properly conduct their affairs within the scope of delegated household responsibility. They had not used the talent/pound to bring forth an increase (Matthew 25:27; Luke 19:23 [“usury” in these verses is the translation of a Greek word meaning interest on money loaned or invested]).

The Lord’s sharp rebuke, followed by chastisement, was occasioned by the dual ramifications resulting from the servants’ disobedience. Appearing in the Lord’s presence as profitless servants meant:

1) No gain for the Lord.

2) Loss for the servants

Because of the servants’ failure, those portions of the Lord’s goods which had previously been entrusted to their care were taken from them and given to servants who had already been judged and had been shown to have brought forth increases. Such, as seen, would detract from the former and add to the latter. And the entirety of the matter is regal — relating to positions of rulership in the kingdom.

The principle governing this matter is set forth quite clearly in both parables:

“Take therefore the talent from him, and give it unto him which hath ten talents.

For unto everyone that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath” (Matthew 25:28-29; cf. Luke 19:24-26).

(The faithful servant will have already been elevated into a position as co-heir with his Lord at this time, and an increase in the Lord’s goods, of the nature which this would produce, is shown in both parables to be directly related to increased responsibility in the kingdom.

But, that awaiting the servant bringing forth no increase, even that which he has shall be taken away [which, in view of that realized by the faithful servant through a reception of the unfaithful servant’s goods, can only refer to that which could have been his in the kingdom through having realized the purpose for his salvation and particular calling].)

Numerous positions in the kingdom which the Lord has gone away to receive must be filled upon His return. The failure of a servant to show himself qualified will not leave the position which could have been his unfilled. The Lord will simply assign that portion to another servant, adding to the responsibility which that servant will have already been accorded.

When all factors are considered, no other meaning can really be derived from the Lord’s action of taking from one servant and giving to another servant at the judgment seat.

Lamp Broadcast - “Thou Wicked Servant” by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Thou Wicked Servant By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Daniel’s Seventy-Week Prophecy
A Key to All Prophetic Scripture
By Arlen L. Chitwood of Lamp Broadcast

“Seventy weeks [‘Seventy sevens’] are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy.

Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto Messiah the Prince shall be seven weeks [‘seven sevens’], and threescore and two weeks [‘threescore and two sevens’]: The street shall be built again, and the wall, even in troublous times.

And after threescore and two weeks [‘threescore and two sevens’] shall Messiah be cut off, but not for himself [lit., ‘and shall have nothing’]: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined [lit., ‘and unto the end war and desolations are determined’].

And he shall confirm the covenant with many for one week [‘one seven’]: and in the midst of the week [‘the seven’] he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate [lit., ‘upon the desolator’ (the one who confirms and then breaks the covenant, the Antichrist)]” (Daniel 9:24-27).

The word “week” or “weeks” in the prophecy is an English rendering of the Hebrew word, shabua, which is a septenary number and could be better rendered “seven” or “sevens.” Therefore, for the remainder of this study, this is the terminology which will be used.

The word Shabua is used two places in the Book of Daniel — in Daniel 9:24-27 and a couple of verses later in Daniel 10:2-3. The word itself does not designate the length of the seven. The length (days, years, etc.) must be determined from the text and/or context.

In chapter nine, the prophecy consisting of seventy sevens is an end result of Daniel’s prayer concerning Israel’s captivity in Babylon. Daniel had understood from Jeremiah’s prophecy that the captivity in Babylon would last seventy years (Daniel 9:2; cf. Jeremiah 25:11-12), he knew that this time was about up, and he had sought the Lord’s face through “prayer and supplication, with fasting, and sackcloth, and ashes.”

He had confessed over and over the sins of the people, which had resulted in their captivity (Daniel 9:3-19; cf. Leviticus 26:33-35, 40-42; II Chronicles 7:14; Jeremiah 29:10-14). And while Daniel was presenting himself before the Lord in this manner, the angel Gabriel (who had been sent at the very beginning of his prayer and supplication) appeared to him, making known to Daniel that he was there to provide more “skill and understanding” surrounding the matter Daniel had been praying about (Daniel 9:20-23). Then, to bring this to pass, Gabriel made known to Daniel the prophecy of the Seventy Sevens (Daniel 9:24-27). 

“Years” are in view in the context of the prophecy — the seventy-year captivity in Babylon from Jeremiah’s prophecy that Daniel had been praying about. Thus, it would only be natural to continue this thought and understand the prophecy of the Seventy Sevens as sevens of years.

This would be in contrast to the only other place in the Book of Daniel where the Hebrew word shabua appears, in Daniel 10:2-3. In these two verses, the shabua is specifically stated to be sevens of days. The Hebrew text has the word for “days” (yom) following the word shabua, letting the reader know that the sevens in view here are different than the sevens in the immediately preceding section (Daniel 9:24-27).

(Most English translations [e.g., KJV, ASV, NASB] use “weeks” to translate shabua in both places in Daniel, probably causing an element of confusion, for the context in one shows that sevens of years are in view, and the text in the other shows that sevens of days are in view. The NIV translators took a different approach, using “sevens” in chapter nine but “weeks” in chapter ten.)

In short, the angel Gabriel made known to Daniel that it was not just ten sevens (70 years) but seventy sevens (490 years) that the Jewish people would have to remain in Gentile lands before being reestablished in their own land, with that seen introduced at the beginning of the prophecy then brought to pass — “to finish the transgression…” (Daniel 9:24b).

(The seventy years spent in Babylon, in one respect, foreshadow a much longer period of time during which the land from which the Jewish people had been uprooted would, of necessity, lie fallow and realize her Sabbaths. The land would need to lie fallow for seventy Sabbath years, something necessary to fulfill the requirements of the Law [Leviticus 25:3-5; 26:33-35; cf. II Chronicles 36:20-21]. And, with a Sabbath year occurring only once every seven years, this would require seven times seventy years — four hundred ninety years.

This is what the angel Gabriel made known to Daniel through the prophecy in Daniel 9:24-27. A remnant would be allowed to return at the end of seventy years. But the return of the entire nation and the restoration of the theocracy would have to await the complete fulfillment of the four hundred ninety years.

Then, in another respect, according to Jeremiah’s prophecy, the Israelites had spent the complete time removed from their land, in Gentile lands, which God had specified [seventy years — a complete period of time (7X10, both numbers showing completeness)]. Also, according to Jeremiah’s prophecy [Jeremiah 25:11-12; 29:10-14], concerning God visiting and restoring the Jewish people at the end of these seventy years, the entire nation could have returned at this time had national repentance occurred.

But the nation, by large, at the end of these seventy years had settled down in Babylon and remained unrepentant. Thus, any continued restoration of the nation beyond a returning remnant — with repentance shown by a remnant of the people [e.g., Daniel 9:1-19] — did not occur at this time. And another period of time during which Israel would have to remain in Gentile lands was revealed — not just seventy years this time but intensified by SEVEN [7X70], four hundred ninety years. The time during which the Jewish people would remain dispersed among the nations was increased in exact accordance with God’s warning previously revealed through Moses [Leviticus 26:14-21].

[Something very similar to the seemingly paradoxical overall scope of the preceding was seen almost six hundred years later. This occurred in connection with the Jewish people very near the end of the four hundred ninety years, during the offer and reoffer of the kingdom of the heavens to Israel, contingent on national repentance (as seen in the gospel accounts and the Book of Acts).

In one respect, had national repentance occurred, the kingdom would have been restored to Israel at the full end of Daniel’s prophecy (with time in the last “seven” [seventieth week] of the prophecy being brought to completion]. But, in another respect, the kingdom could not have been restored to Israel at this time; time in the prophecy, of necessity, had to stop one “seven” short of completion [e.g., only 4,000 of the 6,000 years in the septenary arrangement of time during Man’s Day, introduced in Genesis 1:1-2:3, had expired; and the 2,000-year dispensation in which God would deal with the Church — seen, for example, in Genesis 24 — must yet occur)].)

Also, between the end of the seventy years of Jeremiah’s prophecy concerning the Israelites in Babylon and the beginning of Daniel’s prophecy of the four hundred ninety years, bringing matters surrounding the dispersion of the Jewish people to a close, there is another break in time. Jeremiah’s prophecy of the seventy years ended about 535 B.C., but Daniel’s prophecy concerning the four hundred ninety years did not begin until about 444 B.C.

The prophecy of the Seventy Sevens begins with “the going forth of the commandment to restore and to build Jerusalem” (Daniel 9:25a), and that command, according to Nehemiah chapters one and two was issued by the Persian king, Artaxerxes, in the twentieth year of his reign, which, according to secular history, was 445 or 444 B.C.

(There are earlier decrees in Ezra, issued by Cyrus, Darius, and Artaxerxes [Ezra 1:1-2; 4:1-5, 11-24; 6:1-5, 14-15; 7:11, 20, 27], which had to do with the Temple. But the decree by Artaxerxes in Nehemiah is the only decree issued which had to do with the city itself, which the prophecy in Daniel specifically singles out [Daniel 2:1ff]. And this is the only decree which fits the chronology of the prophecy in Daniel; and it fits this chronology exactly, to the day.)

From the issuing of the decree by Artaxerxes “to restore and to build Jerusalem” until the time Israel’s Messiah appeared (cf. Daniel 9:9; Matthew 21:1ff) would be sixty-nine sevens (483 years), and at the end of this time Israel’s Messiah would be “cut off” (Daniel 9:25-26a).

(The Hebrew word translated “cut off,” karath, is used many times in the O.T. referring to the death of individuals [e.g., Leviticus 7:20, 25, 27; Numbers 19:13, 20]. And it is apparent that this is the manner in which the word is used relative to Israel’s Messiah in Daniel 9:26a.

To see and understand how the time from Artaxerxes’ decree to Christ’s crucifixion is exactly 483 years [using 444 B.C. and 33 A.D. respectively], note these figures: 444 + 33 = 477 years. But these are years of 365 days per year [or 366 days every fourth year], and Scripture uses a 360-day year [cf. Genesis 7:11, 24; 8:3-4; Daniel 7:25; Revelation 11:2-3; 12:14; 13:5]. To convert, the total number of days is needed. Thus, 477 X 365.25 [.25 added for leap years] = 174,224 days. Then, divide 174,224 by 360, which gives 483.96 years. But bear in mind that only parts of the first and last years are to be used, which would leave exactly 483 years if the correct beginning and ending dates within their corresponding years were used [444 B.C. and 33 A.D.].

Thus, the Jewish people at the time of Christ’s first appearance could have looked at Daniel’s prophecy and Artaxerxes’ decree and not only have known that their Messiah would be in their midst in 33 A.D. but also that they would slay their Messiah that year. Christ was the Paschal Lamb, this Lamb was given to Israel, only Israel could slay this Lamb, and knowledgeable Jews would have known that. In fact, a knowledgeable Jew could have known the exact day and time Israel would slay their Messiah in 33 A.D., for he would have known the exact day and time when Israel would slay the paschal lambs.)

Then, according to Daniel’s prophecy, the Messianic Era would be ushered in seven years following Messiah’s death [cf. Daniel 9:24, 26]. But, of course, this didn’t happen. Instead, God stopped the clock, so to speak, at the time Israel crucified her Messiah; and the last seven years await a future fulfillment. 

The break in time occurs in the middle of verse twenty-six, between Messiah’s death and the appearance of “the people of the prince,” who will destroy “the city [Jerusalem] and the sanctuary [the rebuilt Temple on the Temple Mount].” “The people of the prince” is a Hebrew idiom referring to the prince himself (cf. Daniel 7:18, 27 where this same expression is used).

(Note that this destruction of Jerusalem and the sanctuary can only refer to a future destruction, not to the past destruction in 70 A.D., as often taught [cf. Matthew 24:15-23; Luke 21:20-24; II Thessalonians 2:3-4; Revelation 11:1-2] Events in the prophecy must occur during time covered by the prophecy itself.)

This destroying prince is the man who will have made the seven-year covenant “with many” in Israel, marking the beginning of the last seven years of Daniel’s prophecy (Daniel 9:27). This is the man seen riding forth on a white horse in the Book of Revelation when the first seal is broken, “conquering, and to conquer” (Revelation 6:1-2). And, as the ratifying of this covenant will mark the beginning of the seventieth seven in the Book of Daniel, the breaking of the first seal of the scroll will mark the beginning of this period in the Book of Revelation.

(Some have sought to see the antecedent of the pronoun “he” in Daniel 9:27 [the one who makes the covenant with many in Israel] referring back to the Messiah Who was to be slain rather than to the prince that would come in Daniel 9:26. Grammatically, either could conceivably be the antecedent. However, “the prince” is the nearer antecedent, and the rules of grammar always favor the nearer as the antecedent in cases of this nature, unless, of course, something in the passage clearly shows that it isn’t.

In this case though, such doesn’t exist. In fact, the passage clearly shows just the opposite, that “Messiah” couldn’t possibly be the antecedent [e.g., Israel’s Messiah didn’t make a covenant with His people at the time of His first coming; and the Jewish sacrifices didn’t stop until the Temple was destroyed in 70 A.D.].)

When this future prince appears and makes his covenant “with many” in Israel, the Jewish people, in accordance with time in the prophecy, will be placed in the position of having just crucified their Messiah. The crucifixion occurred at the very end of and closed out the sixty-ninth seven.

The Jewish people, time-wise in relation to the prophecy, will then be living at the very beginning of the seventieth and last seven. Time for them will be exactly as if Christ were still on the Cross, or had just been placed in the tomb, awaiting resurrection. And God will deal with the Jewish people accordingly (cf. Matthew 23:37-39).

Lamp Broadcast - Daniel’s Seventy-Week Prophecy by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit. Also Daniel’s Seventy-Week Prophecy By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
The Foundation
Divinely Laid in Genesis 1:1-2:3
By Arlen L. Chitwood of Lamp Broadcast

At the outset of His Word, God began by setting forth a skeletal outline of the whole panorama of that which He was about to reveal; and His subsequent revelation would be the sinews, flesh, and skin to cover the bones that form the skeletal outline.

Or, to state the matter another way, at the outset of His Word, God began by laying a foundational structure, upon which the whole framework of His revelation to man would subsequently be built.

Where and how does one properly begin a study of the Word of God? There’s only one place and one way to begin in a proper manner. A person must begin where God began and study the Word after the manner in which God established matters at the beginning.

A person must begin where the skeletal outline has been given. A person must begin where the foundation has been laid. If one begins elsewhere, he will have nothing upon which to build the structure; he will have nothing upon which to attach the sinews, flesh, and skin.

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

Genesis 1:1-2:3

Genesis is the book of beginnings, and the opening thirty-four verses (Genesis 1:1-2:3) present a foundational outline in skeletal form, revealing the whole panorama of Scripture, from the beginning to the end; and if one understands this foundational outline first, he will be in a position to see all which follows within a correct perspective. He will be able to see all which follows in relation to God’s Own preestablished structure of His Word.

That would be to say, if one views the bones forming the skeletal framework after the correct fashion first, he will be in a position to properly and correctly clothe this framework with all of the God-provided sinews, flesh, and skin which follow — in complete keeping with that which God has revealed — placing them in their proper and correct positions upon the bones.

However, if one doesn’t see and understand the skeletal framework first, he will be in no position to properly handle that which follows. He will have no beginning point of reference, negatively affecting his knowledge and understanding of any subsequent portion of Scripture. He will see only disconnected verses or disconnected sections of Scripture, and he will have no way to properly relate these verses or sections to the whole of Scripture.

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

1) A person must begin where God began.

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

Nothing is more important than these two prerequisites in Biblical study.

Genesis 1:1-2:3 begins with a simple statement concerning God’s creation of the heavens and the earth (1:1). Then disorder entered where only perfect order had previously existed (1:2a). The reason for this disorder is revealed elsewhere in Scripture.

Satan, God’s appointed ruler over the earth, sought to “exalt” his throne and be “like the most High” (Isaiah 14:12-17). And, as a result, his kingdom — the province over which he ruled, i.e., the earth (Ezekiel 28:14-16) — was reduced to a ruin.

In the words of Scripture, “And the earth was [lit., ‘But the earth became’] without form, and void; and darkness was [‘became’] upon the face of the deep…” (Genesis 1:2a).

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

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

The preceding is the skeletal framework upon which all subsequent Scripture rests. The six and seven days foreshadow six and seven thousand years of time (II Peter 3:4-8; cf. Matthew 17:1ff; II Peter 1:15-18), and, with very few exceptions, the whole of Scripture concerns itself with events during these 7,000 years. Scripture reveals events preceding the 7,000 years (e.g., Genesis 1:1-2a; Isaiah 14:12-14) or events following the 7,000 years (e.g., II Peter 3:10-13; Revelation 21:1ff) only to an extent which God deemed necessary for man to properly relate and understand events within the framework of the revealed 7,000 years to events which both preceded and would follow.

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

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

Thus, the foundational structure upon which all subsequent Scripture rests is given at the very outset of God’s revelation to man, in the first thirty-four verses. And a person reading this book must either attach the sinews, flesh, and skin (all subsequent revelation) to these bones alone (Genesis 1:1-2:3) or lack a foundational structure upon which to build, for God has provided no other.

From Moses to John

Scripture can be properly divided into seven parts, each forming a complete section of Scripture (though these sections cannot stand alone):

The first and second divisions (Genesis 1:1, 2a [Creation, Ruin] and Genesis 1:2-2:3 [2b] [Restoration, Rest]), as has been demonstrated, cover the foundational structure upon which the remainder rests.

The third division (Genesis 2:4-11:26) covers the first 2,000 years of human history extending from Adam to Abraham.

The fourth division (the remainder of the O.T.) begins with Abraham and covers the next 2,000 years of human history, wherein God called one man out from Ur of the Chaldees to be the channel through whom He, from that point forward, would deal with mankind at large.

The fifth division (The N.T. through Revelation 19a) begins with the first advent of Messiah and covers the next 2,000 years of human history, wherein the Lamb of God dies (followed by burial, resurrection, and ascension), Israel is set aside, the Church is called into existence, and God subsequently deals with Israel again during a final seven years (after the Church has been removed).

The sixth division (Revelation 19-20:15 [19b]) covers Messiah’s return, the next 1,000 years of human history (the long awaited Messianic Era), and events immediately following.

Then the seventh division (Revelation 21; 22) has to do with the eternal ages which follow the Messianic Era (except for several parts which reflect back on events occurring during the 7,000 years [Revelation 21:7ff; 22:7ff]).

Now, to illustrate how later revelation is inseparably connected with earlier revelation and how any revelation subsequent to Genesis 1:1-2:3 must be inseparably connected with these opening verses of Genesis, note the thousand years in Revelation 20:1-7. This is not the first time that the thousand years are mentioned in Scripture. Quite the contrary. Instead, this is the last time. The first mention of the thousand years in Scripture is within the skeletal framework at the beginning, in Genesis 2:1-3. The seventh day foreshadows these years, which comprise the seventh millennium.

Not only that, but the thousand years in Revelation 20:1-7 are mentioned numerous places throughout the Scriptures covering and dealing with the 6,000 years of time preceding the Messianic Era. This concluding 1,000-year period is the point in time toward which everything moves, with the repeated mention of this period, time after time, being a very natural and necessary part of Scripture.

For example, the Sabbath given to Israel was a “sign” pointing to a future Sabbath, a future seventh day of rest (Exodus 31:13-17). Every time that the Israelites kept the Sabbath, at the end of six days of work, they were acknowledging that which God had set forth in the foundational framework at the very beginning (Exodus 31:15-17). They were acknowledging that God was going to work six days in the latter restoration (as He did in the former) and rest on the seventh day (as He did in the former).

(The pattern was set perfect in the beginning. And the latter restoration and rest, following Adam’s fall, must follow the pattern in exact detail, in every respect.

The thousand years in Revelation 20:1-7 [which follow 6,000 years of work] carry exactly the same relationship to Genesis 2:1-3 as the Sabbath given to Israel [which followed six days of work] carried to these verses. “There remaineth therefore a rest [lit., ‘Sabbath rest’] to the people of God” — a rest which will follow six days of work [Hebrews 4:9; cf. Hebrews 4:4].)

Then reference is made different places in Scripture to part or all of the six and seven days, referring to 6,000 and 7,000 years, drawing from Genesis 1:2-2:3 [2b] (cf. Numbers 19:11-19; II Samuel 1:1-2; Hosea 5:15-6:2; Jonah 1:17; Matthew 16:28-17:5; John 1:29, 35, 43, 2:1; 11:6-7).

Then, beyond that, events surrounding the coming Messianic Era — events occurring during the seventh day, the seventh 1,000-year period — are mentioned time after time after time throughout Scripture (e.g., Isaiah 2:1-5; 4:1-6; 14:1-8; Jeremiah 30:1-9; 31:31-33; Ezekiel 36:24-28; 37:1ff; Matthew 24:30-31; Acts 15:14-18; Romans 11:25-26).

It will be in that day that the blessings of Genesis 12:2-3 will be realized in their fullness by both Israel and the nations; it will be in that day that Christ will exercise the Melchizedek priesthood, blessing the descendants of Abraham, both heavenly and earthly (Genesis 14:18-19); it will be in that day that the seed of Abraham, both heavenly and earthly, will “possess the gate of [i.e., rule over]” the enemy (Genesis 22:17-18); it will be in that day that God will restore Israel to her rightful place (Genesis 25:1ff). And on and on one could go with that which God has revealed in His Word about that coming seventh day.

It is all as Nathaniel West said over one hundred years ago in his book, The Thousand Years in Both Testaments:

“What we find in the New Testament as its outcome in respect to the ages and the kingdom, has already lain in the bosom of the Old Testament from the beginning… Nothing appears in the later revelation that was not hid in the earlier, nothing in John that was not in Moses… If we study the eschatology of the Old Testament, we will find the Eschata there identical with the Eschata of the New Testament, and the Eschatology of both Testaments the same…if ‘the thousand years’ are not in Moses, the Psalms, and the Prophets, they have no right to be in John.” 

Accordingly, any study of the thousand years cannot possibly begin with what God has revealed in Revelation 20:1-7. Rather, it must, of necessity, begin with what God has revealed in Genesis 2:1-3. Revelation 20:1-7 forms the capstone to the matter. This section of Scripture covers in very brief form that which the prophets have previously covered in great detail. And only the simple statement need be made in the capstone, for all the details have already been given.

The whole matter is really that simple if one remains within the framework of the way God has structured His revelation to man.

Lamp Broadcast - The Foundation By Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also The Foundation By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Without Form and Void
Tohu Wavohu
By Arlen L. Chitwood of Lamp Broadcast

“In the beginning God created the heaven [‘the heavens’] and the earth.

And the earth was without form and void [‘But the earth became tohu wavohu’]; and darkness was [‘became’] upon the face of the deep…” (Genesis 1:1-2a).

Scripture opens in Genesis with a complete and continuous section — Genesis 1:1-2:3, thirty-four verses — Divinely designed to foreshadow in a skeletal, succinct manner that contained in the whole of subsequent Scripture about to follow. Possessing a correct understanding and interpretation of this opening section, with the numeric structure seen therein, cannot be overemphasized. But, more often than not, the converse of that is true among Christians.

God’s work during the six days in these opening verses is usually, though erroneously, understood as creation alone (i.e., verses describing God’s creation of the heavens and the earth, from Genesis 1:1, over a six-day period of time), with little to no significance seen in the six days themselves, along with the following seventh day of rest.

Then another school of thought views Genesis 1:1 as other than an absolute beginning. Those following this school of thought understand the opening chapter of Genesis to begin at the time of restoration, with the creation and a subsequent ruin of the creation having previously occurred but not seen at this beginning point in Scripture.

However, if Scripture is compared with Scripture, and the whole of subsequent Scripture is viewed in the light of the way Scripture opens in Genesis, creation alone or restoration alone, followed by a day of rest, cannot possibly be the correct understanding of this opening section.

The words “without form and void” in the KJV English text of Genesis 1:2a are a translation of the Hebrew words tohu wavohu (“formless and void,” NASB; “formless and empty,” NIV; “waste and void,” ASV).

These two words are used together only two other places throughout all of the Old Testament — in Isaiah 34:11 and Jeremiah 4:23. And both of these passages present a ruin of that previously seen existing in an orderly state.

In Isaiah 34:11, Edom, representing all nations in the future Lord’s Day (Isaiah 34:6), was destined to become tohu wavohu (translated “confusion” and “emptiness” [KJV], “desolation” and “emptiness” [NASB]).

And in Jeremiah 4:23-28, there is a comparison of that which was about to occur relative to the land of Israel to that which had previously occurred relative to the earth in Genesis 1:2a.

The land of Israel was about to become tohu wavohu (translate the Hebrew word eretz [Jeremiah 4:20, 23, 27-28], meaning “land” or “earth,” as “land” throughout).

That is, as seen in Jeremiah 4:23-28, God was about to do the same thing to the land of Israel (cf. Jeremiah 4:14-22) that He had previously done to the earth in Genesis 1:2a. And the reason for both of these actions — that which God was about to do to the land of Israel, and that which He had previously done to the earth — was the same. Sin had entered (sin on the part of the Jewish people in the former, and sin on the part of Satan in the latter).

And, in complete keeping with this type understanding of the use of tohu wavohu in Isaiah 34:11 and Jeremiah 4:23, Isaiah 45:18 (where the word tohu is used, translated “in vain”) clearly states that God did not create the earth (in Genesis 1:1) in the manner described in Genesis 1:2a. Isaiah 45:18 states that God “created it [the earth] not in vain [not ‘tohu,’ not ‘without form,’].”

Thus, if Genesis 1:2a is to be understood in the light of related Scripture bearing on the subject (which it must be [cf. Psalm 12:6; Isaiah 8:20; 28:10; I Corinthians 2:13]), there can be only one possible interpretationthe ruin of a prior existing creation (from v. 1), because of sin. The earth from verse one “became” tohu wavohu.

(The word “was” in Genesis 1:2a is a translation of hayah in the Hebrew text, a verb of being. This word appears twenty-seven times in the first chapter and is used in this chapter far more in the sense of “became” than “was,” though English translations do not normally reflect this fact [ref. the author’s book, The Study of Scripture, Chapter 2, in this site.)

The ruin seen in both Genesis 1:2a and Jeremiah 4:23 occurred for a reason (sin had entered); and the ruin in both verses occurred with a view to eventual restoration. And the overall teaching from Isaiah 34:11 is the same.

Then, the restoration seen in both the continuing text of Genesis chapter one (Genesis 1:2-25 [2b]) and in the overall passage of Isaiah 34:11 and Jeremiah 4:23ff, as well as in related Scripture (e.g., Isaiah 35:1ff), is seen occurring for a purpose, which is regal.

Then, the whole of subsequent Scripture is perfectly in line with this type understanding of the opening section of Scripture. The whole of subsequent Scripture is built on a septenary structure, with the foundation established and set in an unchangeable fashion at the beginning, in Genesis 1:1-2:3.

That is to say:

The heavens and the earth were created, there was a ruin of the material creation (because of sin), God took six days to restore the ruined creation, and He rested the seventh day.

Man was created on the sixth day, man fell into a state of ruin (because of sin), God is presently taking six days (6,000 years) to restore man, and God will rest the seventh day (the seventh 1,000-year period [cf. II Peter 1:15-18; 3:3-8]).

And the latter restoration, patterned after the former restoration, is what the whole of Scripture is about. The whole of Scripture is about the same thing initially introduced and established in an unchangeable fashion in the opening thirty-four verses of Genesis (Genesis 1:1-2:3).

The whole of Scripture is about the creation of man, his ruin, his restoration over a six-day period (over a 6,000-year period), followed by a seventh day of rest (a seventh 1,000-year period — the Sabbath rest awaiting the people of God [Hebrews 4:9; cf. Hebrews 4:3-4], the Messianic Era).

Man would evidently have been expected to understand this opening section of Scripture after the preceding fashion at the time it was written. And subsequent Scripture simply verifies the correctness of the way man would have been expected to understand this opening section at that time, even apart from other revelation.

(Note one thing about the restoration in Genesis 1:2b-25 which should be understood. This restoration could only have been a complete restoration. No trace of “the world that then was” [the world preceding the ruin seen in Genesis 1:2a], or the subsequent ruined earth [in Genesis 1:2a], can be seen “in the heavens and the earth, which are now.”

A complete restoration would have removed all traces of anything having to do with “the world that then was” or with that world during the time when it lay in a ruined state. That is to say, geology today cannot show evidence of any type pre-existing creation or a ruin of that pre-existing creation, for a complete restoration — the only type restoration possible through the Divine work seen in Genesis chapter one — would have removed all traces of a pre-existing creation and ruin.

Had the preceding not been the case, God would have created man, untainted by sin, through using that tainted by sin [the earth] — an impossibility.

In this respect, all that exists in the present secular world of history and science — e.g., the complete fossil record, the dinosaurs, topographical formations such as the Grand Canyon, etc. — would all have to be placed this side of the restoration seen in Genesis 1:2b-25, within time covered by “the heavens and the earth, which are now.”

That which occurred during and resulted from the Noachian Flood, 1,656 years following the restoration of the earth [Genesis 6-8], along with later topographical changes on the earth during the days of Peleg [born 100 years after the Flood (Genesis 10:25)], must be looked to for an explanation of numerous things of the preceding nature, not to a world lying in ruins in Genesis 1:2a, or to a world existing prior to that time.)

Viewing the whole of Scripture, the correct interpretation of the opening verses of Genesis can be clearly and unquestionably presented and understood through:

1) The manner in which the Hebrew words from Genesis 1:2a, tohu wavohu, are used elsewhere in Scripture (interpreting Scripture in the light of Scripture [Isaiah 34:11; 45:18; Jeremiah 4:23]).

2) And the typical nature of Old Testament history (I Corinthians 10:6, 11), which has been set forth in a very evident, Divinely established septenary arrangement.

And these opening verses, providing the Divinely established basis for that which follows, must be understood accordingly.

The Bible is a book of redemption; and only a correct view of the opening verses of Genesis can reflect positively, at the very outset, on God’s redemptive message as a whole — the restoration of a ruined creation, performed in its entirety through Divine intervention, for a revealed purpose.

An incorrect view can, on the other hand, only have negative ramifications. Creation alone, apart from a ruin and restoration of the creation, fails to convey the complete message at the outset of the Word; and Restoration alone likewise fails to convey the complete message at this opening point in Scripture.

It is as F. W. Grant stated years ago relative to the existing parallel between the creation and ruin of the earth and the subsequent creation and ruin of man:

“The thought of a ruined condition of the earth succeeding its original creation…is…required by the typical view [that is, the earth’s creation, ruin, and subsequent restoration forms a type of (foreshadows) man’s creation, ruin, and subsequent restoration].”

(In line with the preceding, refer to the author’s pamphlet titled, “Genesis and John.” The same septenary structure seen beginning Genesis is also seen beginning John; and John’s gospel, for this and other reasons, should begin the N.T., paralleling Genesis beginning the O.T.

This septenary structure in Genesis deals with the restoration of a ruined material creation; and this same septenary structure in John deals with the restoration of that foreshadowed in the Genesis account — the restoration of ruined man.

And, beyond the septenary structure beginning both books, in the opening two chapters of each book, the subject matter in both books is the same throughout. In Genesis, the subject matter is set forth in innumerable types; in John, it is set forth in eight signs.)

Accordingly, the opening verses of Genesis cannot deal with creation alone. Nor can these opening verses deal with restoration alone.

Along with the grammatical problem of dealing with tohu wavohu in this respect, creation alone would be out of line with the whole of Scripture, beginning with the central theme of Scripture, the message of redemption.

And restoration alone, though not out of line with the grammatical problem seen in tohu wavohu, is, as creation alone, out of line with the whole of Scripture, beginning with the central theme of Scripture, the message of redemption.

The only interpretative view which will fit — at all points — within the Divinely established septenary arrangement of Scripture (which has it basis in these opening verses) is:

Creation (an absolute beginning, and a perfect creation [v. 1]).

A Ruin of the Creation (v. 2a).

A Restoration of the Ruined Creation (vv. 2b-25).

Rest (in the type — six twenty-four-hour days of restorative work, followed by a twenty-four-hour day of rest; in the antitype — six 1,000-year days of restorative work, followed by a 1,000-year day of rest [1:2b-2:3]).

Lamp Broadcast - Without Form and Void by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Without Form and Void, Tohu Wavohu, By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
Also reference Without Form and Void, another commentary, in this site. 
To website CONTENTS Page.
An End, A New Beginning
The End of Man’s Day, The Beginning of the Lord’s Day
By Arlen Chitwood of Lamp Broadcast

After the removal of the Church and the establishment of a seven-year covenant with Israel by the man of sin, there will be a time of trouble on this earth such as has not existed “since the beginning of the world to this time, no, nor shall ever be.” And this time of trouble will be of such a nature that “except those days should be shortened, there should no flesh be saved” (Matthew 24:21-22).

This is what lies in the immediate future, just ahead, for “the enlightened world” at the beginning of the twenty-first century. And this period of time, the Tribulation, lasting seven years, will be marked centrally by Satan’s final and most intense efforts to destroy the nation of Israel. This will be Satan’s final onslaught against Israel, which will bring anti-Semitism to its most intense state in history, immediately before it is brought to an end.

Anti-Semitism

Note a short history of anti-Semitism under Satan, from its beginning to modern times.

The Amalekites were the first of the Gentile nations to war against Israel following the birth of the Israeli nation and the Exodus from Egypt (Exodus 17:8; Numbers 24:20). Because of this move by the Amalekites, God pronounced a terminal judgment upon this nation:

“I will utterly put out the remembrance of Amalek from under heaven” (Exodus 17:14).

The Israelites became the appointed executioners of the Amalekites (Deuteronomy 25:17-19), but because of repeated failures to carry out the Lord’s command completely, the Amalekites remained in existence as the bitter enemies of the Israelites for over seven hundred years beyond the Exodus (cf. I Samuel 15:2-3, 7-9; II Samuel 1:6-10).

The sentence pronounced upon the Amalekites in Exodus 17:14 was not carried out in its completeness until the days of Hezekiah (I Chronicles 4:39-43), and from that point in history the Amalekites ceased to exist. Although the Amalekites figured prominently in Old Testament history, dating all the way back to the days of Abraham (Genesis 14:7), archaeologists today have failed to unearth a single trace of this nation’s existence. The Amalekites have been “utterly put out of remembrance,” just as God promised. They exist on the pages of Scripture alone.

There is a law of “first mention” in Scriptural interpretation which states that the first time a subject is mentioned, the subject remains unchanged throughout Scripture.

Exodus chapter seventeen presents the first mention following the Exodus of Satan’s move against Israel, along with God’s attitude toward this move. Thus, the pattern is set in this chapter for Satan’s strategy in his efforts to destroy Israel through the use of Gentile national powers, and the pattern is also set (based on previously revealed principles) concerning God’s attitude toward a Gentile nation which would allow itself to be so used.

The basic principles governing God’s attitude toward and treatment of individuals or nations participating in anti-Semitism were established during the days of Abraham (Genesis 12:3), and these principles, as the principles governing the law of first mention in Exodus chapter seventeen, remain unchanged throughout Scripture.

Every nation which has lifted its hand against Israel throughout history has either suffered destruction or awaits destruction.

The Assyrians, like the Amalekites, were wiped out of existence for allowing themselves to be used by Satan against Israel. No trace of this once mighty nation remains today.

Other nations throughout history which succumbed to the same manner of Satanic leadership have also suffered destruction, but have been allowed to continue their national existence as base powers. Not a single nation has escaped the edge of the sword, though for some today, judgment is pending.

Biblical principles governing Israel and her relationship to the Gentile nations have been established, and God must act in accordance with these principles set forth in His Word.

During modern times the world has witnessed anew one of the worst atrocities ever perpetrated upon the Jewish people by a Gentile nation. The only thing which will explain the actions of the Third Reich under Hitler, during particularly the years 1939-1945, is that which Scripture reveals concerning Satan’s attitude toward and method of attack against God’s firstborn son, Israel.

The leaders of the Third Reich allowed themselves to be used by Satan in his ceaseless efforts to destroy Israel. The result of this effort at the end of twelve years (1933-1945) was the death of six million Jews, the death of millions of others in slave labor or death camps, the death of six and one-half million Germans (both military and civilian), and the German nation itself left in ruins.

Germany, by no means though, has been the last of the nations to raise its hand against Israel and suffer destruction, for Satan remains very active in the affairs of man within his kingdom. Consequently, anti-Semitic nations presently exist — nations awaiting destruction (e.g., Iran and others today, along with Gentile nations worldwide which will turn against Israel during the Tribulation and appear at the battle of Armageddon).

(There is an irony seen in anti-Semitism. Israel was brought into existence to be the channel through which God would bless all of the Gentile nations [Genesis 12:1-3]. And the practice of anti-Semitism by any nation is simply an attempt by that nation to separate itself from God’s blessings.)

Armageddon (Isaiah 63:1-6; Ezekiel 38; 39; Joel 3:2-16; Revelation 14:14-20; 19:17-21)

The battle of Armageddon has to do with Satan’s final attempt to prevent Israel’s Messiah from exercising the dominion which he himself presently possesses, and to prevent the nation of Israel from occupying the supremacy which Gentile nations have occupied for the past 2,600 years. This final and climactic battle will be the outgrowth of all Satan’s efforts to destroy Israel through the man of sin during the Tribulation.

Satan’s final effort, climaxing in Armageddon, is foreshadowed in Psalm 83:1-8 by a ten-kingdom confederation of nations moving against Israel. Their avowed purpose in verse four of this Psalm echoes Satan’s unchanging approach throughout history:

“Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance.”

The thought goes all the way back to the death of the firstborn in Egypt (Exodus 4:23; 12:1ff), and God’s subsequent announced destruction of the Amalekites in the wilderness (Exodus 17:14). The expressions “my son [God’s son], even my firstborn” and “thy son [Pharaoh’s son], even thy firstborn” in Exodus 4:22-23 refer to both personal and national entities, with “sonship” having to do with rulership.

Egypt was the ruling nation under Satan, and Israel was about to become the ruling nation under God. God destroyed Satan’s firstborn (Egypt); and, following the Red Sea passage, when Amalek came against Israel on the march to Mount Sinai, God announced that He would “utterly put out the remembrance of Amalek from under heaven.”

Armageddon will be Satan’s final, climactic attempt to reverse the God-decreed death of his firstborn (the future world kingdom under the Assyrian, typified by the Egyptian kingdom under the past Assyrian). And he will vainly seek to accomplish this task by destroying God’s firstborn (Israel), “that the name of Israel may be no more in remembrance.”

(Note that “sonship” is also involved with the leaders of the two opposing forces, for the leader of the Gentile nations will be Satan’s son [Genesis 3:15], the false Messiah, while the Protector of Israel will be God’s Son, the true Messiah.)

Christ will return at the end of the Tribulation, Old Testament saints will be raised from the dead, and the “whole house of Israel [both those who are living (following Israel’s national conversion) and those who are raised from the dead]” will be restored to the land of Israel. It will be then — prior to the actual ushering in of the Messianic Era — that the kings of the earth under the leadership of “the beast” will move against the “King of kings, and Lord of lords” in Jerusalem (cf. Joel 3:16; Revelation 19:19).

Just as Satan has used various Gentile nations throughout Man’s Day, vainly seeking to accomplish his God-dishonoring purpose, he will use all the Gentile nations of the world in his last great attempt to effect his plans and purposes immediately preceding his dethronement.

“The beast, and the kings of the earth, and their armies,” will be “gathered together to make war against him [Christ]…and against his army” (Revelation 19:19). Although Christ will possess an accompanying army (composed of angels [cf. I Thessalonians 3:13; II Thessalonians 1:7; Jude 1:14; Deuteronomy 33:2]), He will enter the battle alone. It was alone that He suffered, bled, and died; and it will be alone that He treads His enemies under His feet (Isaiah 63:1-6).

At the first coming of Christ, immediately before His crucifixion, Roman soldiers led Him to the governor’s palace, stripped Him of His garments, arrayed Him in a scarlet robe, and placed a crown of thorns on His head and a reed (symbolizing the sceptre of governmental power) in His right hand. This was done in order to openly ridicule the “King of the Jews,” Whom the Jewish people had rejected, subsequently claiming allegiance to Caesar (John 19:1-15).

The Romans (the center of Gentile power in that day) had subjugated God’s son, Israel; and soldiers from this same Gentile nation were ridiculing God’s Son, Jesus.

“…they bowed the knee before him, and mocked him, saying, ‘Hail, King of the Jews!’ And they spit upon him, and took the reed, and smote him on the head” (Matthew 27:29-30 [29b]).

“This same Jesus” is the One Who will tread the winepress alone. He appeared on earth the first time as “the Lamb of God,” but He will reappear as “the Lion of the tribe of Judah” (cf. John 1:29; Revelation 5:5). He was mocked in the governor’s palace and smitten upon His head with the sceptre. But in that coming day, when He reappears, He will break the sceptre held by the Gentiles, executing “judgment” resulting in “victory” (cf. Matthew 12:20; Isaiah 42:1-3). That will be the day when the Seed of the woman in Genesis 3:15 crushes the head of the Serpent, the head of Satan.

The same scenes which witnessed Christ’s sufferings and humiliation will one day witness His glory and exaltation. Satan’s final attempt to prevent the transfer of power — his own (exhibited through the Beast in that day), his angels, and the Gentile nations, which will be transferred to Christ, the Church, and Israel respectively — will, as in all previous attempts, be quelled.

The Beast and False Prophet will be taken and cast alive into the lake of fire, becoming its first occupants. The kings of the earth, along with their armies, will then be slain in the plain of Megiddo; and Satan (along with his angels) will be bound in the abyss.

Following the battle of Armageddon, God’s Sons will then exercise their rightful positions of authority and power on and over the earth.

God’s son, Israel, will be the supreme nation on earth, holding the sceptre previously held by the Gentile nations.

God’s son, the Church, will exercise supremacy over the nations from the heavens, holding the sceptre previously held by angels ruling under Satan.

And God’s Son, Jesus, will exercise supremacy over all things, holding the sceptre (and far more) previously held by Satan.

Thus will the present age end and the new age begin. “What a termination!” “What a climax!” “What a new beginning!”

Lamp Broadcast - An End, A New Beginning by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also An End, A New Beginning By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Israel’s Future Restoration
A Restored Nation, A Healed Land
By Arlen L. Chitwood of Lamp Broadcast

“Behold, the days come, saith the Lord, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt. 

And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit them; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.

And I will plant them upon their land, and they shall no more be pulled up out of their land which I have given them, saith the Lord thy God” (Amos 9:13-15).

A major issue and problem among many Bible teachers and students of the Word today concerns how one is to look upon and treat the present existence of an Israeli nation in the Middle East.

This nation, some 6,000,000 strong, in one respect, CAN’T be there, though it is; but in another respect, this nation MUST be there, which it is.

This nation CAN’T be there in fulfillment of God’s numerous promises throughout the Old Testament to one day restore His dispersed people back to their land; but this nation MUST be there to bring about the fulfillment of the final seven years of Daniel’s Seventy-Week prophecy.

And this is where numerous Bible students, not properly understanding the whole overall issue — particularly as the issue, dealt with throughout the numerous types, beginning in Genesis, is understood in the light of the Prophets — get completely off track and commit mayhem in Biblical interpretation.

In many instances, the present existence of an Israeli nation in the Middle East has been made to be something which it isn’t at all. This present existing nation has been erroneously associated with a fulfillment of or a beginning fulfillment of God’s promises in the Old Testament concerning a regathering of the Jewish people from among all the Gentile nations where He has scattered them.

Sections of Scripture such as Deuteronomy 30:3-5; Jeremiah 30:3, 18; Ezekiel 34:11ff; 36:24ff; 37:1ff; 39:25ff; Amos 9:14 are cited, and it is stated that God is presently regathering His people and restoring their land to a fruitful condition in accordance with His promises (e.g., Deuteronomy 30:9; Ezekiel 36:29-30; Amos 9:13).

However, this is not what Scripture teaches at all. The present nation of Israel cannot possibly exist as some type fulfillment or beginning fulfillment of God’s promises to restore His people; nor can the present productivity of parts of the land of Israel have anything to do with God’s corresponding promises to restore the land as well.

After Two Days, on the Third Day

The Jewish people, in time past, because of disobedience, were removed from their land, with the land left desolate; and these same people, over time, were subsequently scattered among the Gentile nations of the earth.

Israeli disobedience, covering centuries of time, was climaxed almost two millenniums ago by the ancestors of remnants which had been allowed to return to the land over five centuries earlier — the Jewish people slaying their Messiah.

Israel is the Slayer (Acts 2:23, 36; 5:28-30; 7:52), removed from her land and scattered among the nations. And, because Israel is the Slayer, Israel CANNOT return to her land until two points in time:

1) UNTIL after two days (2000 years), on the third day (the third 1,000-year period [Numbers 19:11ff]).

2) UNTIL after the death of the High Priest (which can only refer to the termination of Christ’s present high priestly ministry in the antitype [Numbers 35:15-28]).

There can be no healing for either the people or the land UNTIL this future time.

(For information on the preceding, refer to in this site Appendixes I, II, “The Intractable Middle East Problem” and “The Death of the High Priest” in the author’s book, The Time of the End; also see the author’s books, Israel from Death to Life, in this site, and Middle East Peace — How? When?)

Following Repentance

Further, Israel CANNOT be restored to the land UNTIL the nation has been brought to the place of repentance. Israel must first be dealt with concerning that which resulted in the nation’s dispersion among the Gentile nations. This fact is plainly set forth in connection with prophecies pertaining to the Lord regathering and restoring His people (e.g., Deuteronomy 30:1-2; Isaiah 1:16-20; cf. Isaiah 1:2ff).

Further, Israel being brought to the place of repentance, according to Scripture, will not occur UNTIL the latter part of the coming Tribulation, during the latter part of Daniel’s Seventieth Week. This time of trouble which will befall the Jewish people — “the time of Jacob’s trouble” (Jeremiah 30:7) — results from Israel’s disobedience and the necessity of bringing the Jewish people to the place of repentance.

This will be a time of unparalleled trouble, designed by God to bring the Jewish people to the end of themselves. During this time they will be brought into such dire straits that they will have no place to turn other than to the Lord (Exodus 3:1-10).

ONLY THEN will the nation repent; and ONLY FOLLOWING REPENTANCE can the nation be restored, with the land being healed.

Messiah’s Return, Jewish Festivals, O.T. Saints

Further, Israel CANNOT return until the nation’s Messiah returns at the end of the Tribulation. According to the sequence set forth in the seven Jewish festivals in Leviticus chapter twenty-three, the Jewish people must look upon their Messiah (with the nation being saved, fulfilling the Passover, the first festival) BEFORE the nation can be regathered (fulfilling the feast of Trumpets, the fifth festival).

(Note that Israel has slain the Lamb, but has yet to apply the blood. The Lamb was slain at Christ’s first coming; Israel though will not apply the blood until Christ’s second coming.

ONLY THEN will the first festival in Leviticus chapter twenty-three be completely fulfilled. And these seven festivals [Jewish festivals, having to do first and foremost with Israel] must be fulfilled in a sequential order.)

Further, Old Testament saints are to be raised from the dead and be restored to the land along with the living at this time. Both the dead (resurrected) and those living at that time will return to the land together (Exodus 13:19). The resurrection of Old Testament saints is set forth in the third of the seven festivals in Leviticus chapter twenty-three — the feast of First Fruits. And this will be fulfilled following the fulfillment of the Passover but prior to the fulfillment of the feast of Trumpets.

Israel possesses a promise which God gave to Solomon almost three thousand years ago concerning repentance, the nation’s healing, and the land being healed:

“If my people [the Jewish people], which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways; THEN will I hear from heaven, and will forgive their sin, and will heal their land” (II Chronicles 7:14).

And exactly the same thing is seen in a promise given through Moses almost five hundred years preceding the promise given through Solomon:

“If they [the Jewish people] shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me;

And that I have also walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity:

THEN will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land” (Leviticus 26:40-42).

Israel can return to the land, with both the nation and the land being healed, ONLY following the nation’s repentance. And the nation’s repentance is placed in Scripture at a time near the end of the Tribulation, in connection with Christ’s return.

Those comprising the present existing nation in the Middle East are there in unrepentance and unbelief, BEFORE the time. And the remaining unrepentant Jewish people (most of the Jews alive today) are still scattered among the Gentile nations, with the Old Testament saints still in their graves.

In this respect, it is simply not possible that the present remnant returning to the land and forming the existing nation in the Middle East can have anything to do with the fulfillment of Old Testament prophecies pertaining to Israel’s restoration; nor can a reclamation of parts of the land have anything to do with Old Testament prophecies pertaining to the land being healed.

If either had anything to do with the fulfillment of God’s promises to restore His people to a healed land, God would be acting contrary to His revealed Word — an impossibility.

The remnant of Jews presently in the land is a remnant from the Slayer, which has gone back BEFORE the time. And not only are the Jewish people still unclean through contact with the dead body of their Messiah (the two days are not yet complete), but a remnant from this unclean nation has gone back prior to the time Christ completes His high priestly ministry. And, according to the type in Numbers chapter thirty-five, the Slayer CANNOT return in this manner prior to the time Christ completes His present ministry in the heavenly sanctuary (Numbers 35:28).

The present remnant in the land — a part of the Slayer, returning before it is time to return — leaves this remnant open to great danger. In actuality, it leaves the Jewish people forming this remnant open to experiencing exactly the same thing of which the entire nation is guilty. It leaves them, as the slayer, open to being slain themselves (Numbers 35:26-27).

And this is exactly what is about to happen to the present existing nation of Israel in the Middle East.

Antichrist is about to appear and make a seven-year covenant “with many” in Israel. And after three and one-half years, he will break his covenant, come against Jerusalem with his armies, and seek to wipe this nation off the face of the earth.

The rebuilt temple will be desecrated and destroyed, Jerusalem will be destroyed, and the Jews who do not escape into surrounding Gentile nations will either be slain or sold as slaves throughout the Gentile world. The present existing nation in the Middle East will be completely destroyed, slain as it were (cf. Daniel 9:26, 27; Joel 3:1-8; Matthew 24:15-22; Luke 21:20-24; II Thessalonians 2:3-4; Revelation 12:5ff).

During the latter half of the Tribulation, an Israeli nation, as we know it today, will not exist in the Middle East. Conditions will not only have become similar to those seen in Europe during WWII (Jewish persecution under the Third Reich, prior to the existence of the nation in the Middle East), but they will have become far, far worse.

It will be during this time — days which, unless shortened, no flesh would be saved (Matthew 24:22) — that the Jewish people will be brought to the end of themselves, to a place where they will have no recourse other than to call upon the God of their fathers. ONLY THEN will God hear, remember “His covenant with Abraham, with Isaac, and with Jacob“ and send His Son back to deliver His people (Exodus 2:23-3:10).

ONLY THEN — NOT BEFORE — will events pertaining to the restoration of Israel and the healing of the land occur.

Lamp Broadcast - Israel’s Future Restoration by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Israel’s Future Restoration, A Restored Nation, A Healed Land, by Arlen Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Faithful and Unfaithful Stewards
That Awaiting Both Faithful and Unfaithful Christians
By Arlen L. Chitwood of Lamp Broadcast

Who then is a faithful and wise servant, whom his lord hath made ruler over his household, to give them meat in due season?

Blessed is that servant, whom his lord when he cometh shall find so doing.

Verily I say unto you, That he shall make him ruler over all his goods.

But and if that evil servant shall say in his heart, My Lord delayeth his coming;

And shall begin to smite his fellow servants, and to eat and drink with the drunken;

The Lord of that servant shall come in a day when he looketh not for him, and in an hour that he is not aware of,

And shall cut him asunder, and appoint him his portion with the hypocrites: there shall be weeping and gnashing of teeth (Matthew 24:45-51).

The parable of the Householder and His servant refers to stewardship in the house during the time of the Lord’s absence, with the coming kingdom in view. This stewardship involves carrying out the Householder’s wishes relative to affairs in the house. The Householder has spoken, and the stewards are to act accordingly during the time of His absence. So far as activities in the house are concerned, the only thing of any moment is that which the Householder has commanded should be carried out by His household stewards during His time of absence.

The one requirement of stewards is “faithfulness” (I Corinthians 4:2). The Householder has left instructions, and every steward in the house is to exercise faithfulness therein, with faithfulness centered in following the instructions left by the Householder prior to His departure.

The parable of the Householder and His servant shows the command given to a steward by the Householder and the end result of both faithfulness and unfaithfulness by the steward to this command. Faithfulness will result in the steward being rewarded, and unfaithfulness will result in the steward being severely chastened.

Something often overlooked in the parable of the Householder and His servant is the fact that there is only one servant in view throughout the parable. This was made clear by the Lord when He gave the same parable on an earlier occasion, as recorded in Luke 12:42-48. He first spoke of a faithful and wise servant (Luke 12:42-44); then He spoke of the same servant becoming unfaithful (Luke 12:45-48):

“And the Lord said, Who then is that faithful and wise steward [Gk., oikonomos], whom his lord shall make ruler over his household, to give them their portion of meat in due season.

Blessed is that servant, whom his lord when he cometh shall find so doing.

Of a truth I say unto you, that he will make him ruler over all that he hath.

But and if that servant say in his heart [the same servant, the previously mentioned steward], my lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;

The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers [‘the unfaithful ones’]” (Luke 12:42-46).

The only difference in the wording of the text in the two accounts is the use of the word “evil” before “servant” in Matthew’s account. In Luke, the text reads, “But and if that servant…” (Luke 12:45); in Matthew, the text reads, “But and if that evil servant…” (Matthew 24:48). The servant in both accounts actually became an evil servant, though the word itself is not used in Luke. Comparing the accounts, both should be understood in the sense of,

“But if that steward, becoming an evil steward, shall…,” or “But if that steward should wickedly say…”

The servant thus, in both accounts of the parable, either exercises faithfulness or he becomes unfaithful. In Matthew 24:45-47 and Luke 12:42-44, the servant remains faithful to the charge left by the Householder, resulting in his being rewarded at the time of the Householder’s return. In Matthew 24:48- 51 and Luke 12:45-48, the same servant becomes unfaithful and begins acting in a manner completely contrary to the charge left by the Householder, resulting in his being severely chastened at the time of the Householder’s return.

Command of the Householder

The Householder’s command to the servant placed over His house was to give those in the house “meat in due season” (Matthew 24:45). “Meat” in Scripture, as distinguished from “milk,” has a peculiar reference to those things pertaining to the Lord’s return and the coming kingdom.

“Meat,” for example, in Hebrews 5:11-14 has to do with Christ exercising the Melchizedek priesthood, a ministry as both King and Priest, reserved for the coming age. In the parable of the Householder and His servant, this is shown by everything in the parable revolving around the Lord’s return, with either reward or chastisement — with the kingdom in view — awaiting the servants.

The purpose for the entire present dispensation has to do with the coming kingdom. The call is presently going forth concerning proffered positions as co-heirs with Christ during the coming age, and the present dispensation covers that period of time when fruit relating to the kingdom will be brought forth by those destined to comprise the co-heirs. The “meat in due season,” not only in the light of related Scripture but in the light of the text itself, would have to consist of those things relating to the Lord’s return and the coming kingdom.

The faithful servant, dispensing “meat in due season,” teaches those placed under his care about the Lord’s return and proffered positions in the kingdom, in view of extracting fruit for his absent Lord. At the time of the Lord’s return, fruit will be in evidence; and not only will the faithful servant be positioned as “ruler [co-heir with Christ in the kingdom],” but through his previous ministry in the house others will be brought into this position as well.

Should the servant become unfaithful, the opposite will be true. He will not teach those placed under his care about the Lord’s return and proffered positions in the kingdom. There will be no fruit; and not only will the unfaithful servant face severe chastisement, but those placed under his care, failing to bring forth fruit (as a direct result of the unfaithful servant’s ministry), will find themselves in similar straits.

The servant in the parable who became unfaithful said in his heart, “My lord delayeth his coming.” He then began to “smite his fellow servants, and to eat and drink with the drunken” (Matthew 24:48-49). The word translated “smite” in the Greek text refers to a blow to the body.

This is the word used in Matthew 27:30 and Luke 22:64 where Christ was smitten on the head and face preceding His crucifixion. The contextual usage of the word in Matthew 24:49 would actually seem to be something similar to what we understand today as a “slap in the face.” The servant’s refusal to give meat in due season would, in this sense, be a slap in the face for those placed under his care (for he, through his actions, completely disregards the reason for his appointed position, which has to do with the spiritual welfare of those whom he is mistreating).

And his eating and drinking with the drunken, contextually (cf. Matthew 24:37-39), would refer to his manner of living becoming patterned after that of the world, completely oblivious to matters relating to the Lord’s return and the coming kingdom.

Reward, Chastisement from the Householder

The reward awaiting the faithful servant is to be positioned as “ruler” over all his Lord’s goods. Those servants brought into this position are referred to elsewhere in Scripture as “joint heirs” or “fellow heirs” (same word in the Greek text [cf. Romans 8:17; Ephesians 3:6]). These are the “many sons” whom Christ is in the process of bringing unto glory (Hebrews 2:10) to exercise the rights of primogeniture during the coming age. These will be those bringing forth fruit during the present dispensation, with a view to their constituting the rulers in the heavenly sphere of the kingdom as co-heirs with Christ during the coming age.

Chastisement awaiting the unfaithful servant will, on the other hand though, be an entirely different matter. The text reads that the Lord, upon His return, “shall cut him asunder, and appoint him his portion with the hypocrites [‘unbelievers’ (lit., ‘unfaithful’) in Luke 12:46]” (Matthew 24:51).

The Greek word translated “shall cut [him] asunder” (dichotomeo) literally means to cut in two, a form of executing criminals in ancient times. The word is used in a metaphorical sense to describe punishment of a severe nature.

It is no small thing to disregard the clear instructions left by the Householder at the time of His departure, for, when He returns, household servants are going to be dealt with on the basis of their actions relative to these provided instructions.

And reward or chastisement will be exactly commensurate with the household servants’ faithfulness or unfaithfulness in the matter.

Also in pamphlet form:  Lamp Broadcast - Faithful and Unfaithful Stewards, That Awaiting Both Faithful and Unfaithful Christians, By Arlen L. Chitwood.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Faithful and Unfaithful Stewards, That Awaiting Both Faithful and Unfaithful Christians, By Arlen L. Chitwood.docx in Word Document is SAFE to open and print.
To website CONTENTS Page.
The Hope
The God-Provided Encouragement, Motivation
By Arlen L. Chitwood of Lamp Broadcast

According to I Peter 3:15, Christians are to be “ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.” This is called, in introductory verses to the book, “a lively [‘living’] hope”; and it is made possible through “the resurrection of Jesus Christ from the dead” (I Peter 1:3). Christ lives, and those “in Christ” are being called to live, beyond resurrection, in glory with Him.

Hope in I Peter is associated with “an inheritance” (I Peter 1:4), a future “salvation” (I Peter 1:5 [“the salvation of your souls”; I Peter 1:9]), and “honour and glory at the appearing of Jesus Christ” (I Peter 1:7; cf. I Peter 4:12-13).

When Christ appears, Christians will appear with Him in glory; and it is different facets of this entire matter — ruling as co-heirs with Christ, realizing the salvation of their souls — concerning which Christians are exhorted to always be ready to provide a response to anyone who asks “for a reason of the hope” which lies within.

In Hebrews 6:11-12, the “hope” to be held by Christians is laid out in a very simple fashion: that “through faith and patience [present]” they would be able to “inherit the promises [future].”

Exercising “faith” is simply believing that which God has to say about a matter, resulting in the person who exercises faith acting accordingly. Hebrews chapter eleven is the great chapter on faith, toward which everything in the preceding part of the book builds: “By faith Abel…By faith Enoch… By faith Noah…By faith Abraham…

Then Hebrews chapter twelve, immediately following, forms the capstone to the whole matter. The fifth and last of the five major warnings comes into view — a direct reference to the rights of the firstborn (all the warnings have to do with these rights, though viewed from different facets of the overall subject) — and Christians are exhorted to run the race set before them after such a fashion that they will one day be accorded the privilege of realizing these rights.

Exercising “patience [lit., ‘patient endurance’]” has to do with the manner in which one runs the race (cf. Hebrews 12:1). This is a race of the faith (I Timothy 6:12; Jude 1:3), to be run continuously for the entire duration of the Christian life. This is a race over the long haul — not one for sprinters, but one for marathon runners (though the runners may be called upon, at times, to sprint in the race). And Christians are to properly pace themselves so that they will be able to victoriously complete the race.

The “inheritance” lying out ahead is the object of a Christians’ hope; and one day realizing that which God has promised is, within the text, to be wrought through patient endurance in the race of the faith. “Faith” and “patient endurance” are inseparably linked after this fashion with the subject at hand — inheriting the promises.

Hebrews 10:23-25 presents a companion thought. In verse twenty-three, Christians are told, “Let us hold fast the profession of our faith without wavering [lit., ‘Let us hold fast the confession of our hope without wavering’].” And the whole idea, contextually, behind Christians assembling together today (Hebrews 10:25) is to “consider one another” and “provoke [one another] unto love and to good works,” with this hope in view.

Christians are to assemble together to discuss that which lies out ahead, pray for one another, and exhort one another; and they are to do this “so much the more,” as they “see the day approaching [that coming day when their hope will be realized]” (Hebrews 10:24-25).

This is “that blessed hope” in Titus 2:13, which is to be a purifying hope. And Christians are exhorted to “live soberly, righteously, and godly, in this present world,” with a view to one day realizing this hope (Titus 2:12).

(“That blessed hope” is not Christ’s return per se [particularly not His return for Christians at the end of this present dispensation, as is often taught]. Rather, “that blessed hope” has to do with “the glorious appearing [lit., ‘the appearing of the glory’] of the great God and our Saviour Jesus Christ” [Titus 2:13], a glory which will not be revealed until Christ returns at the end of the Tribulation.

The construction of the Greek text would necessitate the previous understanding of the verse. In the Greek text, “the appearing of the glory” is a further explanation and description of “that blessed hope”; also in the Greek text, in the latter part of the verse, the construction of two other parts of the verse is the same: “our Saviour Jesus Christ” is a further explanation and description of “the great God.” 

With this in mind, the verse could be better translated,

Awaiting that blessed hope, which is the appearing of the glory of our great God and Saviour Who is Jesus Christ.”

And this “hope” surrounds the thought of Christians having a part in Christ’s glory at this time — a central teaching of the Book of Titus.)

With Confidence and Rejoicing

Christians are to hold fast the hope set before them after a revealed two-fold fashion — with confidence and rejoicing (Hebrews 3:6). The word “confidence” is a translation of the Greek word, parresia, meaning “to be bold, courageous, open, or plain” about a matter; and the word “rejoicing” is the translation of the Greek word, kauchema, meaning “to take pride in something,” resulting in the person having “something to boast about.”

Parresia is used a number of times in the New Testament in the sense of being “open” or “plain” about matters, with nothing being hidden. Jesus spoke openly and plainly to His disciples and the people of Israel (Mark 8:32; John 16:29; 18:20), though, because of the nation’s rejection of Him, the day came when He “walked no more openly among the Jews” (John 11:54). And it was because of this same rejection that Jesus had previously begun to teach through the use of parables (Matthew 13:10-15.

Parresia is also used in the New Testament a number of times in the sense of being “bold” or “courageous” about matters. Peter and John, standing before Annas the high priest, and others, exhibited “boldness” as Peter spoke; and those hearing Peter “marvelled,” recognizing that both men exhibited these qualities because “they had been with Jesus” (Acts 4:5-13; cf. Acts 4:31).

Then Paul, at the end of his epistle to the Ephesians, requested prayer on his behalf: “that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel” (Ephesians 6:19).

(Note that the thought of “openness” or “plainness” would also have to be included within the idea conveyed by “boldness” in the preceding passages [cf. II Corinthians 3:12; 7:4; see also Philippians 1:20; I Timothy 3:13; Hebrews 4:16].)

Then the word kauchema (translated “rejoicing”), or the verb form of this word (kauchaomai), is also used a number of times in the New Testament. The word is translated three different ways in Scripture (KJV) — “boast,” “glory [used in the sense of ‘boast’ or ‘pride’],” and “rejoice” (cf. Romans 2:23; 4:2; 5:2; II Corinthians 1:14; 5:12; 9:3).

The thought of “rejoicing” (as in Hebrews 3:6; cf. Philippians 1:26; 2:16), rather than being derived from the meaning of kauchema, appears to be derived more from the result of what this word means. That is, kauchema means “to take pride in something,” resulting in the person having “something to boast about”; and “rejoicing” would emanate out of the person being placed in this position.

Thus, when a Christian is told to be “ready always to give an answer to every man that asketh you a reason of the hope that is in you,” he is to be open about the matter, he is to exhibit plainness of speech, he is to be bold and courageous as he expresses himself, and he is to take pride in the matter, for he has something to boast about.

He has been extended an invitation to ascend the throne with “the King of kings, and Lord of lords” to rule as co-heir with Him in His kingdom. He possesses the hope of having a part in what Scripture calls, “so great salvation” (Hebrews 2:3), which is the greatest thing God has ever designed for redeemed man.

And this is what Christians are to be open and plain about. They are to tell it exactly as it is, regardless of what others may say or think. And they are to be bold and courageous as they tell it as it is, knowing that they have something of incalculable value, something they can boast about (cf. Matthew 10:32-33; II Timothy 2:10-13).

Firm unto the End

Drawing from the type, everything from the death of the firstborn in Egypt throughout every subsequent experience in which the Israelites were led, occurred for a purpose. And that purpose had to do with the goal of their calling, to be realized in the land of Canaan.

The death of the firstborn, the Red Sea passage, and the wilderness journey with all its experiences occurred with one goal in view. And the Israelites, within every single experience, were to keep their eyes fixed on this one goal.

They were to set their course straight and hold it there, not deviating; and they were to hold their course, after this fashion, “firm unto the end,” allowing them to one day realize the goal of their calling.

And this is exactly what is in view within the Christian experience. Christians, as the Israelites, possess a hope, which has to do with a realization of the goal of their calling in another land. Christians have been saved for this purpose; and every experience in life, beginning at the point of salvation, has this one goal in view.

Christians are to set their course straight and hold it there, not deviating; and they are to hold their course, after this fashion, “firm unto the end” (Hebrews 3:6), allowing them to one day realize the goal of their calling.

Lamp Broadcast - The Hope, The God-Provided Encouragement, Motivation by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also The Hope, The God-Provided Encouragement, Motivation, by Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
Also see Salutations by Apostle Paul and The Hope of Glory by Mark and Carol Miller for additional commentary on the subject.
To website CONTENTS Page.
Eternal Salvation
What Saith the Scriptures? Man’s Way or God’s Way?
By Arlen L. Chitwood of Lamp Broadcast

For by grace are ye saved through faith; and that not of yourselves: it is the gift of God:

Not of works, lest any man should boast.

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Ephesians 2:8-10).

The Church has entered a rather strange era during the past several decades. The clear, simple message of salvation by grace through faith has come under attack, not from without, but from within the ranks of what is looked upon as fundamental Christianity itself; and the distorted message being promulgated, rather than being rejected, is finding ready acceptance.

In essence, individuals are being told that more is required than simple belief. They are being told that a person must go beyond this and make Christ Lord of his life; he must possess what is termed saving faith, a faith which will result in works; a faith which will result in his living after a certain fashion, bringing forth fruit, etc.

And the converse of the preceding is often brought into the picture. Christians are being told that if works do not follow a person’s profession of faith, if that person doesn’t live a certain way, if he doesn’t bring forth fruit, the absence of these things shows that he has never exercised saving faith. That is to say, the person has never really been saved.

Then, usually in connection with the preceding and to further complicate the matter, the expression “easy believism” is being thrown around. Believing on the Lord Jesus Christ is made to be something completely alien to that which Scripture teaches. That is, “believing” is made to be difficult, or the word “believe” is being redefined to make it mean something which it doesn’t mean at all.

Why do these problems exist within the ranks of that segment of Christianity where there should be a clear understanding and proclamation of the message surrounding salvation by grace through faith? The answer is really very simple, though it is an answer involving matters not understood at all by numerous Christians, allowing the problems to exist.

By Grace through Faith

At the outset, before looking at the central problem, note that which Scripture teaches about salvation by grace through faith.

The clear gospel message, the good news, is:

“Christ died for our sins according to the scriptures” (I Corinthians 15:3).

And that which Christ has done on our behalf allows God, through His Spirit, to impart life to unredeemed man, who is “dead in trespasses and sins” (Ephesians 2:1). It allows God, through His Spirit to breathe life into the one having no life, with the person then passing “from death unto life” (John 5:24).

The Spirit breathes life into lifeless man solely on the basis of that which Christ has done on man’s behalf. And unsaved man can do no more than receive that which has already been done for him. Nothing else enters into the matter.

When Christ referred to His finished work immediately before His death on the Cross, He cried out in “a loud voice” — Tetelestai — one word, which has been translated in the English text, “It is finished” (John 19:30; cf. Matthew 27:50; Mark 15:37; Luke 23:46). Tetelestai is the perfect tense form of the Greek verb, teleo, which means “to bring something to an end or completion.” This word in the perfect tense could be more accurately expressed and translated, “It has been finished,” or “It has been completed.”

That to which Christ referred in John 19:30 was His work of redemption. The perfect tense which He used refers to a work completed in past time, with the results of that work extending into and existing during present time in a finished state. At the moment Christ cried out, announcing that His work had been completed, there was then no reason for His death to be prolonged. The blood of the Passover Lamb had been shed, and God had “laid on him the iniquity of us all” (Isaiah 53:5-6, 12; cf. II Corinthians 5:21). 

Thus, at this time, “he bowed his head, and gave up the spirit [lit., comparing the other gospel accounts, ‘He breathed out,’ i.e., He expired, willingly giving up His life]” (John 10:17-18; 19:30). 

Redeemed man has been saved by grace through faith solely on the basis of that which Christ referred to when He cried out from the Cross, “Tetelestai.” The words “are ye saved [lit. ‘you have been saved’]” in Ephesians 2:8 — “For by grace you have been saved…” — are also the translation of a perfect tense in the Greek text. The reference, as tetelestai, is to a work completed in past time, with the results of this work extending into the present and existing in a finished state.

At the moment a person believes on the Lord Jesus Christ (places his trust, reliance in Christ, i.e., receives, by faith, that which Christ has done on his behalf), the Spirit not only breathes life into that person but the Spirit also takes up His abode in the individual (cf. Genesis 1:2b; 2:7; Ezekiel 37:1; I Corinthians 6:19). Through this means, the man passing “from death unto life” becomes a new creation “in Christ,” a part of the one new man (II Corinthians 5:17; Ephesians 2:1, 15).

Redeemed man thus possesses a salvation wherein everything pertaining to works/actions is past. The work necessary to effect one’s salvation (Christ’s work) is past and complete, and the work effecting one’s salvation itself (the Spirit’s work) is past and complete. The latter (the Spirit’s work) is based on the former (Christ’s work). Thus, Divine intervention on man’s behalf is the only work seen throughout.

Relative to one’s presently possessed eternal salvation, redeemed man did nothing in the past, nor can he do anything present or future.

1) Man can do nothing to be saved.

2) Man can do nothing to stay saved.

3) And man can do nothing to show that he has been saved.

Man’s works — before, at the time of, or following salvation — cannot enter into the matter after any fashion. If they could, salvation would cease to be “by grace” (that which God is able to do completely apart from human intervention, merit).

Only Christ’s finished work on the cross can enter into the matter. Salvation was and remains “of the Lord” (Jonah 2:9).

Redeemed man possesses a present, completed salvation based on the past, completed work of Another. Both man’s present salvation and Christ’s past work exist in a finished state, and neither can ever be altered, changed, added to, taken from, etc. One’s salvation is just as complete and secure as the work upon which it rests.

(For Divine intervention throughout the work surrounding man’s presently possessed eternal salvation, along with the corresponding complete absence of any action on man’s part, refer to the unchangeable, foundational type concerning God’s restoration of a ruined creation in the opening verses of Scripture, in Genesis chapter one [ref. the author’s salvation tract, “Lamp Broadcast - As Seen in the Earth’s Restoration.pdf, in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit..”)

Easy Believism

“Easy Believism” is a rather strange expression, especially when one considers the manner in which it is used today. Scripture presents salvation after one fashion alone — by grace through faith (i.e., through believing) — and no place in Scripture is believing on the Lord Jesus Christ ever presented as something difficult.

Man, in his perversion of the clear teaching of salvation by grace through faith, has sought to make believing difficult; and he has coined the expression, “easy believism,” which, in reality, reflects, in a negative way, on that which Scripture teaches in this realm.

Such is also part and parcel with what has come to be called, “Lordship Salvation.” This expression is actually a misnomer, for, in relation to eternal salvation (the manner in which the expression is used), there can be no such thing as “Lordship Salvation.” Salvation is one thing, and Lordship is another. Christ exercising control over one’s life, as the word “Lordship” portends, can never be used in conjunction with eternal salvation. Such must always be subsequent to one’s salvation experience. 

An unsaved person is “dead in trespasses and sins” (Ephesians 2:1). He is incapable of making Christ Lord of something which he doesn’t even possess. He must first pass “from death unto life” (John 5:24). Then, and only then, can the matter of “Lordship” enter.

Nor would it be correct to say that unsaved man, in order to be saved, has to believe to the extent that Christ becomes, after some fashion, at the moment of belief or at some subsequent time, Lord of his life. That is, as it is sometimes expressed, “True belief will result in a salvation which cannot be separated from obedience.”

Such a thought would be absurd. Life being brought into existence on the one hand and obedience on the other (the one having been made alive following the leadership of the Lord as He exercises control over that life) are two different things entirely. Both could not possibly be brought to pass at the same time.

Scripturally, spiritual control of one’s life always appears in connection with maturity in the faith, not in connection with initially exercising faith, resulting in salvation. And a Christian may or may not experience spiritual growth in this respect, which can have nothing to do with a prior belief, which allowed him to pass “from death unto life.”

A servant within a household in the world today may or may not submit to his master’s wishes, but such submission has nothing whatsoever to do with his being or not being a servant. It has to do with his being a faithful or an unfaithful servant.

And this is exactly the way Scripture presents the matter. Becoming a servant in the Lord’s house is one thing, but submission as a servant in the house is something entirely different. The latter is always subsequent to — never in connection with — the former.

There is nothing difficult about believing on the Lord Jesus Christ, becoming a Christian, entering into servitude. Grace on God’s part and difficulty on man’s part are incompatibles in the message pertaining to eternal salvation. Difficulty on man’s part arises only after he becomes a Christian, only after he possesses a life in which such difficulty can manifest itself.

How easy is it for an unsaved man to exercise faith, resulting in salvation? It’s just as easy as it was for the Israelites in Egypt during Moses’ day to apply the blood of a slain lamb to the door posts and lintel of the houses in which they dwelled (Exodus 12:3-7); or it’s just as easy as it was for these same Israelites, later in the wilderness, to look upon the brazen serpent which had been raised up on a pole (Numbers 21:5-9).

(Again, refer to the author’s Lamp Broadcast - Salvation Tracts by Arlen Chitwood where each of the preceding is dealt with.)

“Christ our Passover” has been “sacrificed for us” (I Corinthians 5:7), and the blood can be applied through a simple act of faith; or Christ, as the serpent in the wilderness, has been lifted up, “That whosoever believeth in him should not perish, but have eternal life” (John 3:14-15).

How simple and easy is salvation? It was during Moses’ day and remains today, Look and live. It’s that simple and easy.

Lamp Broadcast - Eternal Salvation, What Saith the Scriptures? Man’s Way or God’s Way? By Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Eternal Salvation, What Saith the Scriptures, Man’s Way or God’s Way, by Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Christ’s Millennial & Eternal Rule
Regal Distinctions Between the Millennial Age and the Eternal Ages
By Arlen L. Chitwood of Lamp Broadcast

“…Thou art my Son; this day have I begotten thee.

Ask of me, and I will give to thee the heathen [the Gentiles] for thine inheritance, and the uttermost parts of the earth for thy possession.

Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potters vessel” (Psalm 2:7-9 [7b]).

Christ will rule the nations with “a rod of iron,” and He has promised His co-heirs that they will exercise this power and authority with Him (Psalm 2:9; Revelation 2:26-27; 12:5; 19:15).

Absolute Power and Authority

The words “break them with a rod of iron” rather than “rule them with a rod of iron” (as in Revelation 2:27; 12:5; 19:15) are used in Psalm 2:9. The Hebrew word translated “break” in this passage, contextually, refers to absolute force which will be used to bring and keep the nations under subjection to the “King of kings, and Lord of lords.”

A cognate form of this word appears in Daniel 2:40 where, contextually, the word refers to a similar (but not absolute) force which will be used by Antichrist to bring and keep the nations under subjection to him during the Tribulation.

The words “broken to pieces” and “break in pieces” in Daniel 2:35, 44-45 are the translations of a different word though, which, through comparing Psalm 2:1-9, has to do with the absolute, total destruction of the kingdom of Antichrist by Christ at the end of the Tribulation; and this will be followed by Christ’s absolute control over the nations during the succeeding Messianic Era, when the “great mountain” (Christ’s kingdom) fills “the whole earth” (Daniel 2:35).

The Greek word translated “rule” in Revelation 2:27; 12:5; 19:15 means to shepherd. This is the same word translated “feed [lit., ‘shepherd’ (referring to shepherding the flock of God)]” in Acts 20:28 and I Peter 5:2. The thought behind this word when used in the sense of “rule” can possibly best be seen by its use in Matthew 2:6:

“And thou Bethlehem, in the land of Juda, art not the least among the princes of Juda, for out of thee shall come a Governor, that shall rule [‘shepherd’] my people Israel.”

The Governor, in this respect, will be a Shepherd over the nations; and His co-heirs will exhibit like qualities.

However, this shepherding will be accomplished through absolute force. There will be no such thing as a toleration of disobedience among the Gentile nations in that day (cf. Psalm 101:1-8; Isaiah 66:19-24; Zechariah 14:16-21). The shepherding will be carried out through the use of authority described as “a rod [sceptre] of iron.”

A shepherd in Israel during Old Testament days possessed a wooden staff; but the Chief Shepherd and His co-heirs during that coming day will wield a staff of iron. And with this staff, the Gentile nations, as “the vessels of a potter” when struck, will be “broken to shivers.”

Note that these same words are used relative to both the rule of Christ in Psalm 2:9 and the rule of His co-heirs in Revelation 2:27. The rule by both Christ and His co-heirs will, in this respect, be identical in nature.

Duration of Power and Authority

Scripture teaches that the exercise of governmental power and authority by Christ and His co-heirs will not end when the 1,000-year millennial day has run its course. Rather, the exercise of such power and authority will extend into and last throughout the eternal ages beyond the Millennium. But Scripture does not teach that this rule will continue unchanged into these eternal ages. To the contrary, Scripture teaches just the opposite. The rule by Christ and His co-heirs during the ages beyond the Millennium will be quite different than their rule during the Millennium.

First, there is the matter of Christ’s throne. His throne is eternal, but not as a separate entity from the Father’s throne. Conditions of this nature are millennial only (Hebrews 1:8; Revelation 3:21; 22:3). Christ, with His co-heirs, will reign from His Own throne until He has “put down all rule and all authority and power.” Then, when “all things” have been subjected unto Christ, the kingdom will be delivered up “to God, even the Father,” with all things subjected unto Christ, in order that “God may be all in all [lit., ‘all things in all of these things’]” (I Corinthians 15:24-28). This will occur at the end of the Millennium, and Christ will then assume a position on a central throne with His Father called, “the throne of God and of the Lamb” (Revelation 22:1, 3).

Second, there is the matter of the location of Christ’s throne. During the Millennium, Christ’s throne will be in the new Jerusalem positioned in the heavens above the present earth. During the eternal ages, “the throne of God and of the Lamb” will, likewise, be in the new Jerusalem; but the location of the new Jerusalem will be quite different. The present heavens and earth will be destroyed at the end of the Millennium, and a new heavens and a new earth will be brought into existence.

The new Jerusalem will rest upon the new earth, and God Himself will reside therein, sitting on a throne, with His Son alongside. A rule from the heavens over the earth (millennial) will be a thing of the past, and “the throne of God and of the Lamb” will become the central point in the heavens of an eternal rule extending throughout the universe (cf. II Peter 3:10-13; Revelation 21:1ff).

Third, there is the matter of the manner in which Christ will rule. During the Millennium, Christ and His co-heirs will rule the nations with “a rod of iron”; but a rule after this fashion would be out of place during the eternal ages. During the Millennium, absolute force will be used to bring and keep the nations under subjection; but such will be unnecessary during the eternal ages. Conditions on the new earth will be quite different than millennial conditions on the present earth. There will be no more sin, death, etc. (Revelation 21:3-4); and this will allow for numerous changes in the manner of the administration of governmental affairs.

Satan will be bound in the abyss during the Millennium, but at the conclusion of the Millennium he will be loosed for “a little season [‘short time’].” The rebellion evident among nations during the Millennium, necessitating the rule with “a rod of iron,” will then be brought to a head. The rebel nations will ally with Satan and under his banner march against Christ and His co-heirs in one final, vain, climactic thrust. The entire matter though will be speedily brought to an end through fire “from God out of heaven” (cf. Ezekiel 28:18-19 [18b]).

Satan will then be cast into the lake of fire, the judgment of the unsaved dead from throughout Man’s Day and the Millennium will occur, and the time for major changes will be at hand. At this time the kingdom will be delivered up to the Father, the present heavens and earth will pass out of existence, the new heavens and new earth will come into existence, the new Jerusalem will descend from heaven to rest upon the new earth, and the throne of God and the throne of Christ will become one throne. The nations will then dwell upon the new earth, with God Himself dwelling in their midst.

(God rules from a place in the heavens over the entire universe. Then, provinces throughout His universe are governed by appointed rulers who evidently exercise their delegated power and authority from places in the heavens in relation to the province being ruled [e.g., Satan and his angels presently rule from a place in the heavens in relation to the earth (cf. Daniel 10:13-20; Ephesians 2:2; 6:11, 20)], and this structured rule would evidently be the same relative to provinces ruled by angels elsewhere in the universe [i.e., ruled from places in the heavens in relation to the different provinces]. It is in this manner that “the heavens do rule” [beginning with God, the supreme Ruler over all].

During the Messianic Era, Christ and His bride will exercise delegated power and authority over the earth from the same sphere in which Satan and His angels presently rule [cf. Job 16:15; Revelation 12:7-12]. Then, during the eternal ages, the new earth will be the place in the heavens from whence universal rule will emanate [in the heavens in relation to the entire universe, as God’s present dwelling place is in the heavens in relation to the entire universe].)

1) Crowns, Rewards — Millennial or Eternal

Promises to Christians concerning crowns, rewards, etc. are to be realized during the millennial age rather than during the eternal ages. Many conditions surrounding proffered positions with Christ will not exist during the eternal ages, as noted in previous comments concerning differences in Christ’s reign during the Millennium and during the ages beyond.

(Note, for example, the overcomer’s promises in Revelation chapters two and three. That these promises are millennial only in nature is made plain by several of the promises.

In the overcomer’s promise to the Church in Smyrna, it is evident that death will exist during the Millennium [Revelation 2:11; cf. Romans 8:13]; but this will not be the case beyond the Millennium, during the eternal ages [Revelation 21:4]. In the overcomer’s promise to the Church in Thyatira, ruling with “a rod of iron” is in view [Revelation 2:26-28]. And no such scene as this exists during the present dispensation; nor will such a scene exist during the eternal ages. Then, in the overcomer’s promise to the Church in Laodicea, Christ’s throne is in view. Christ is not seated on His Own throne today; nor will this throne exist separate from the Father’s throne beyond the Millennium [cf. Hebrews 1:13; Revelation 3:21; 22:1, 3].

Thus, it is plain that the things seen in the overcomer’s promises in these two chapters can be realized during the Millennial Era alone. They can have nothing to do with the eternal ages beyond the Millennium.)

This, however, does not at all teach that the reign of Christ and Christians will end at the conclusion of the Millennium. This only shows that their reign during the eternal ages will be outside the scope of the overcomer’s promises and quite different than their reign during the preceding Millennium.

God’s revelation to man concerns itself with “time” — seven thousand years of time — from the creation of Adam to the end of the Messianic Kingdom. Very little is revealed about that which occurred before the creation of Adam, and very little is revealed about that which will occur beyond the Millennium. Scripture does reveal though that the reign of Christ and Christians will continue, and the length of this continuing reign is specifically stated to be “forever and ever [Gk., eis tous aionas ton aionon, ‘with respect to the ages of the ages,’ i.e., ‘throughout the endless ages’]” (Revelation 11:15; 22:3-5).

The activity of Christ and Christians in this continuing reign is not revealed in so many words, but Scripture does present enough information that several observations can be made:

A) Extent of Christ’s Rule

The rule of Christ itself during the eternal ages will no longer be limited to the earth. Rather, it will extend beyond the earth (the new earth), out into the universe.

Christ will be seated upon a throne from which there will be an administration of power and authority throughout the universe (“the throne of God and of the Lamb” [Revelation 22:3]); and the Christians’ continuing rule “with Christ” (Revelation 22:5) would have to be of a like nature, for the power will no longer emanate from Christ’s throne, but from the throne of God and of the Lamb. In this respect, the rule by Christ and His co-heirs over the earth during the Millennium can only be extended to a rule over worlds throughout the universe following the Millennium.

B) Millennial and Eternal Blessings

To what extent though, if any, will rewards realized by overcoming Christians during the Millennium carry over into the eternal ages beyond? The question is really unanswerable.

The wiping away of all tears at the conclusion of the Millennium and the fact that the overcomer’s promises are millennial only in nature would clearly indicate that distinctions which existed during the millennial age between overcoming and non-overcoming Christians will not exist during the eternal ages beyond the Millennium. But, to take matters beyond this point and say that no rewards exercised by overcoming Christians during the millennial age will extend over into the eternal ages beyond the Millennium (or have any bearing on the place which they will occupy beyond the Millennium) would be carrying matters beyond Scriptural grounds. Scripture simply does not deal with the matter.

2) All Things New

The Millennium will not, as many envision, be a time of perfection. Such a state awaits the first of many ages beyond the Millennium. The restoration of all things will occur before the Millennium, at the end of six thousand years of time; but the making of all things new awaits the completion of the Millennium, at the end of seven thousand years of time (cf. Acts 3:21; Revelation 21:5). Only then will a perfect order in all of God’s creation exist.

As the present age (Man’s Day) has a purpose, so will the millennial age (the Lord’s Day); and the ultimate goal of all will be realized in the ages beyond. The rulers for the millennial age are being acquired during the present age; and during the millennial age these rulers will, as co-heirs with Christ, participate in the age-long work of bringing all things under subjection to Christ. Such a work, brought to pass through a rule with “a rod of iron,” anticipates the ages beyond the Millennium, in which a rule with “a rod of iron” will no longer be necessary; and the reason for man’s creation will then be realized in its fullest sense.

Man will not only realize the reason for his creation during the Millennium but also during the eternal ages beyond the Millennium. Dominion will be restricted to this earth during the Millennium, but not so during the eternal ages after the new heavens and new earth have been brought into existence. Man’s rule in that day can only extend into places throughout the universe itself, and man will evidently have access to the universe (something which will not be the case at all during the Millennium).

This appears to be the clear teaching derived from Scriptures touching upon the subject.

To website CONTENTS Page.
Israel, the Church
God’s Dispensational Dealings with Each
By Arlen L. Chitwood of Lamp Broadcast

“But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine” (Isaiah 43:1).

“Therefore if any man be in Christ, he is a new creature [‘creation’]: old things are passed away; behold, all things are become new” (II Corinthians 5:17).

Near the end of the past dispensation, God interrupted His dealings with Israel seven years short of the dispensation being completed, set Israel aside, and called an entirely new nation into existence.

This new nation is NOT Jewish; NOR is this new nation Gentile. Rather, this new nation is comprised of believing Jews and believing Gentiles who have become new creations “in Christ” (II Corinthians 5:17); and these new creations “in Christ” — saved Jews and saved Gentiles TOGETHER — form ONE NEW MAN (Ephesians 2:11-15).

(Note in the preceding respect that there are three separate and distinct creations in the human race today — Jew, Gentile, and the Church of God [I Corinthians 10:32].

From Adam to Jacob — during time covering slightly over two millenniums — there was only one creation. Then God took Abraham’s grandson, Jacob, and formed a separate creation [Isaiah 43:1].

The descendants of Jacob through his twelve sons, later referred to as Jews, were then seen as separate and distinct from the remainder of the human race, referred to following this time as Gentiles [i.e., by definition, someone who was not a Jew, not a descendant of Jacob and his progeny through his twelve sons].

From Jacob to Christ — almost two more millenniums — the human race was divided into these two distinct creations.

Then, following Christ’s crucifixion, resurrection, and ascension, an entirely new creation was brought into existence, COMPLETELY SEPARATE from either of the prior two creations — either the Jews or the Gentiles.

On the day of Pentecost, 33 A.D., this new creation, which was NEITHER Jew nor Gentile, but A NEW CREATION “in Christ,” was brought into existence.

Then, beyond this point, to the present time, three separate and distinct creations have existed in the human race — Jew, Gentile, and the Church of God [the one new man “in Christ”].)

During the present dispensation, God is dealing with this new man, NOT with Israel. And this new man — referred to as a nation (Gk., ethnos, “ethnic group”; cf. Matthew 21:43; I Peter 2:9-10) — is exactly as Scripture describes.

It is a nation completely separate from all other nations on earth — separate from either Israel or the Gentile nations (Galatians 3:26-29). And God has set aside an entire dispensation in which He will deal solely with this new man.

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 DO NOT and 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 these two groups.

For example:

There are congregations of saved Jews calling themselves “Messianic Jews” or “completed Jews” (both misnomers), attempting to distinguish themselves from saved Gentiles (an impossibility).

And there are groups comprised of saved Gentiles who look askance at saved Jews, somewhat forcing these saved Jews to meet together in separate places, often referred to as “Messianic congregations.”

ALL of this — by saved Jews or by saved Gentiles — forms no more than vain attempts to build up a middle wall which 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; II 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 those comprising this new man — whether saved Jews or saved Gentiles — 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, robes, forms, ceremonies, etc.) is not only completely out of place but it serves to break down distinctions which God established between the two creations, adding to an already existing confusion.

(All of these type things CAN ONLY result in little more than a mixture of Judiasm and paganism [which Judiasm becomes through this means] with an affected Christian atmosphere.

And efforts of so-called Messianic groups [saved Jews meeting together] trying this type thing CAN ONLY produce the same end results.

Either way the matter is viewed, an attempt is being made to mix things having to do with two completely separate creations — e.g., the use of old wineskins to hold new wine [Matthew 9:11; Mark 2:22] — and, from a Biblical standpoint, any attempt to do so WILL ALWAYS result in only one thing — a complete sham.)

God is simply NOT dealing with Israel today. Israel has been set aside, and God is presently dealing with the one new man (saved Jews and saved Gentiles, alike, where NO distinction exists), with the focus in ONE CENTRAL REALM.

The Spirit of God is in the world today searching for a bride for God’s Son, with the search being conducted among those comprising the one new man (Genesis 24; ref. the author’s article, “Lamp Broadcast - The Complete Story Told in Genesis 22-25.pdf”).

And once the Spirit has completed this work, the one new man will be removed, with a view to this new man being dealt with in relation to the reason he had been called into existence.

Then God will resume His dealings with Israel (during seven unfulfilled years of the past dispensation, completing not only the Jewish dispensation [stopped at the time of Christ’s crucifixion, seven years short of completion] but Daniel’s unfulfilled Seventieth Week and Man’s Day as well).

God’s dealings with both Israel and the Church (the new nation, the one new man “in Christ”) MUST be kept separate and distinct from one another. To have God dealing with either Israel during the present dispensation or the Church once God resumes His dealings with Israel is COMPLETELY FOREIGN to the way in which Scripture sets forth God’s dispensational dealings with man.

As previously seen, the one new man — comprised of those “in Christ,” ALL Christians — will be removed at the end of the present dispensation. And this will be for reasons surrounding two nations — both the one new man and Israel.

God will complete His dealings with one nation (the one new man), in the heavens, in relation to this nation’s calling; and God will then complete His dealings with the other nation (Israel), on the earth, in relation to this nation’s calling.

The former nation possesses a heavenly calling and the latter an earthly calling (after having forfeited the heavenly); and it is only fitting that God will complete His dealings with each in the place to which they have been called.

The preceding is the clear teaching seen in both the Old Testament types and the New Testament antitypes.

Biblical distinctions surrounding both Israel and the Church MUST be maintained throughout, and Scripture MUST be allowed to speak for itself in that which has been revealed about both.

Lamp Broadcast - Israel, the Church, God’s Dispensational Dealings with Each, By Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Israel, the Church, God’s Dispensational Dealings with Each, By Arlen Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Binding & Loosing
That Bound, Shall Have Already Been Bound
That Loosed, Shall Have Already Been Loosed
By Arlen L. Chitwood of Lamp Broadcast

“And I will give unto thee the keys of the kingdom of the heavens: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven” (Matthew 16:19).

(To properly understand what is meant by binding and loosing in Matthew 16:19, also Matthew 18:18, angelic activity in relation to the Lord’s activity, of necessity, must be understood first.

Thus, the first part of this pamphlet will be taken up with angelic activity in the preceding respect, laying a foundation, allowing Matthew 16:19 to then be properly understood.)

Throughout Scripture angels are seen as far more active in the Lord’s affairs, as they pertain to man, than many realize. Scripture often refers to the Lord acting in a particular realm, while also referring to angels acting in this same realm.

In this respect, though angels are the executors, it is the Lord Who is looked upon in a foremost sense as bringing the matter to pass. That is, the Lord assigns and empowers certain angels for particular tasks; and once these tasks are carried out, the matter is looked upon as being done by the Lord Himself.

Angelic Activity — Binding, Loosing

Possibly two of the most instructive instances of the preceding can be seen in the destruction of the cities of the plain during the days of Abraham in Genesis 18; 19 and the removal of Nebuchadnezzar from his throne for seven years during the days of Daniel in Daniel 4:1ff. Also, comparing these two instances provides an insight into heavenly angelic courts which God has established (apparently alluded to in Matthew 5:22 through a reference to corresponding earthly courts) and the power with which angels acting in these courts on His behalf have been vested.

In the Book of Daniel, Nebuchadnezzar, because of his ascribing to himself that which belonged to God alone (cf. Daniel 4:17, 30), was removed from the throne and driven into the field to eat grass as the oxen. The entire matter — judicial issues and determinations, the passing of the sentence, and the execution of the sentence — was carried out by angels, though the “most High [God Himself]” was specifically said to be the One Who brought the matter to pass.

Nebuchadnezzar had been delivered into the charge of angels called “watchers,” who had made certain decisions which resulted in a decree concerning him; and these decisions, resulting in the decree, were also ascribed to the “most High” (Daniel 4:17, 24).

The “decree of the watchers, and the demand by the word of the holy ones” (Daniel 4:17) can only point to angelic activity in heavenly courts concerning matters relating to individuals on earth. It seems apparent that the angels in this passage possessed a specially imparted wisdom and knowledge, allowing them to act within the scope of fixed laws to fulfill the perfect will of God concerning particular matters, apart from any immediate command from God. In so doing, the actions of these angels were looked upon as actions of the Lord Himself.

(Undoubtedly the same thing is in view in Daniel chapter five where decisions were made and a decree was issued concerning Belshazzar. Note that Belshazzar was reminded of a time in Nebuchadnezzar’s life when similar action had to be taken for similar reasons [Daniel 5:18-23].

The days of Belshazzar’s kingdom were at an end; he had been weighed in the balances and found wanting, and his kingdom, apparently within the scope of decisions and determinations made by angels in the heavenly courts, had been divided and given to the Medes and the Persians [Daniel 5:24-31].)

Understanding the working of these heavenly courts, the same thing can be seen in Genesis chapters eighteen and nineteen. The Lord, accompanied by two angels, appeared to Abraham in the plains of Mamre. The purpose of this visit concerned the impending destruction of the cities in the Jordan plain. Comparing this section in Genesis with Daniel chapter four, it would appear clear that judicial decisions concerning these cities had already been made in the heavenly courts; and the “decree of the watchers” had already been rendered (cf. Genesis 18:17-22).

The Lord remained with Abraham, and the two angels accompanying the Lord went on down into the Jordan plain to carry out the previously rendered decree. Everything relating to the destruction of these cities was apparently done by angels.

In the light of Daniel 4, it would appear clear that angels were the ones who had made the decisions and rendered the decree; and the Genesis account clearly shows that angels were the executors of the decree.

However, the same thing can be said of the Lord (cf. Genesis 18:20-33; 19:11-13, 16, 24, 29).

It is the same as in Daniel chapter four. Angelic activity in this realm — because of their ability to act within the scope of fixed laws, God’s perfect will — is looked upon as being done by the Lord Himself.

Angelic activity in the heavenly courts, as it pertains to those upon the earth, will evidently be carried out in a climactic sense and on an intensified basis during the Tribulation. Immediately preceding Christ’s return, during the Tribulation, angels will be very instrumental in carrying out decrees through executing judgment upon the earth-dwellers; and their actions will be looked upon as those of the Lord Himself (Revelation 6:12-17; 8:1ff; 9:1ff; 11:18; 15:1; 16:1ff).

Not only will this be the case, but angelic activity of the same nature will carry over into events surrounding Christ’s presence upon earth following the Tribulation. When Christ returns to the earth at the end of the Tribulation, He will be accompanied by an innumerable host of angels who will be instrumental in executing His will and purpose in matters which must be brought to pass preceding His reign.

In Matthew 13:49-50, angels are said to perform some of the same activity at the end of the age which Christ is said to perform in Matthew 25:32ff. Immediately preceding this, angels will have regathered Israel (Matthew 24:31), but elsewhere in Scripture it is the Lord Who regathers His people (Deuteronomy 30:1-4; Isaiah 11:10-11; Jeremiah 23:7-8).

Angels will apparently be very active in all matters when Christ returns. The Lord being accompanied by angels at the time of His return points simply to continued angelic activity of a like nature to that which has occurred throughout the whole of Man’s Day.

Human Activity — Binding, Loosing

Note that the same principle seen in angelic activity, associating their actions with the Lord’s actions, exists in connection with the proclaimed Word among God’s people (Israel past and future, the Church present).

This could perhaps best be seen in Christ’s words to Peter in Matthew 16:19, repeated in another setting to all of the disciples later in Matthew 18:18:

“Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.”

This statement to Peter in Matthew 16:19 (which grew out of his confession concerning Christ’s true identity [Matthew 16:16]), along with the same statement to all the disciples at a later time, has not been understood at all by numerous Christians down through the years. But there is really nothing difficult about that being taught, though a translation problem does exist, and a corrected translation helps to understand Christ’s statement in the light of angelic activity in heavenly courts, as previously discussed.

The translation problem involves the way in which the Greek verbs and participles in the verse (“bind” and “loose”) are handled in the English text. The binding and loosing here on earth are present aorist subjunctives, and the binding and loosing in the heavens are perfect passive participles (same in both Matthew 16:19 and Matthew 18:18).

To show this — the aorist subjunctive verbs and the perfect passive participles — the translation should read somewhat along these lines:

“…whatsoever you might bind on earth shall have already been bound in the heavens: and whatsoever you might loose on earth shall have already been loosed in the heavens.”

The subjunctive mood shows that which is probable, that expected, though it may not occur. And the perfect tense shows that completed in past time, existing in a finished state during present time.

Those forming the Church (future at that time) are in view in both passages (Matthew 16:18; 18:17). And when those in the Church act in complete accord with that being dealt with in these verses, their actions — exactly as the actions of angels acting under fixed laws in the heavenly courts — will be seen as having already been acted upon in the heavens.

In short, with the perfect tense being used in the manner in which it is used (a perfect passive), the actions of those in the Church on earth are seen as having already been acted upon in the heavens before those in the Church even act (“bind” and “loose” are simply two words used to express these actions, both on earth and in the heavens).

Now, what is this all about? Can Christians in a Church just come to a conclusion on which they all agree and have that conclusion already be decided in the heavens? That’s not exactly the way matters exist, no more so than angels in the heavenly courts can do the same and have their actions seen as the Lord’s actions.

Angels in the heavenly courts, in order to have their actions seen as those of the Lord, must act under fixed laws; and Christians in the Church today, in order to have their actions seen as having already been performed in the heavens, must do the same. They must act in complete accord with the revealed Word (exactly as Peter acted in Matthew 16:16).

Remaining completely within the scope of the proclaimed Word, that bound or loosed on earth will be seen as having already been bound or loosed in the heavens. This cannot help but be the case, for God must remain true to His Word.

“The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times” [Psalm 12:6].

“Forever, O Lord, thy word is settled in heaven” [Psalm 119:89].

“…thou hast magnified thy word above thy name [lit., ‘…You have exalted above all things Your Word and Your Name’ (Psalm 138:2b)].”

“To the law, and to the testimony: if they speak not according to this word, it is because there is no light in them” (Isaiah 8:20).

“In the beginning was the word, and the word was with God, and the word was God.

The same was in the beginning with God…

And the word was made flesh, and dwelt among us…” (John 1:1-2, 14a).

It is this unchangeable Word (inseparably associated with the entire Godhead) which is to be proclaimed (II Timothy 4:2); and it is this unchangeable Word alone which Christians are to adhere to and follow in all matters.

And when this is done, that stated in Matthew 16:19; 18:18 can’t help but be the case in the actions of Christians here on earth (during present time) and in corresponding actions in the heavens (during all past, present, and future time).

Lamp Broadcast - Binding & Loosing by Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Lamp Broadcast - Binding & Loosing by Arlen L. Chitwood.docx Word Document which is SAFE to open and print.
To website CONTENTS Page.
At Midnight
A Terminal Hour, Judgment, a New Beginning
By Arlen L. Chitwood of Lamp Broadcast

“And Moses said, Thus saith the Lord, About midnight will I go out into the midst of Egypt:

And all the firstborn in the land of Egypt shall die…

And it came to pass, that at midnight the Lord smote all the firstborn in the land of Egypt…” (Exodus 11:4-5; 12:29a [5a]).

Wash thyself therefore, and anoint thee, and put thy raiment upon thee, and get thee down to the floor [the threshing floor]…

And she went down unto the floor…

And it came to pass at midnight…” (Ruth 3:3, 6, 8a [3a, 6a]).

“And at midnight there was a cry made, Behold, the Bridegroom cometh; go ye out to meet him” (Matthew 25:6).

The first reference to “midnight” in Scripture is in Exodus 11:4, and it is associated with God’s judgment occurring at a terminal time, with a new beginning in view (the death of the firstborn, followed by the Exodus). And the use of “midnight” after this fashion, at this point in Scripture, establishes a first-mention principle which never changes throughout Scripture.

That is, as established at this point in Scripture, anytime the word “midnight” is subsequently used throughout Scripture — as in Ruth 3:8 or Matthew 25:6 — there is a direct allusion to God’s judgment occurring at a terminal time, with a new beginning in view.

The original, basic framework for the whole of the matter is seen in the opening thirty-four verses of Scripture (Genesis 1:1-2:3) — having to do with God’s restoration of a ruined creation over six days time, followed by a seventh day rest — seen within a septenary structure of Scripture at the very beginning.

(Refer to the first three chapters in the author’s book, The Study of Scripture, in this site, for information on different facets of the preceding.)

Attention is called to this opening framework and structure of Scripture because of the references used at the beginning of this pamphlet to three different places where the word “midnight” appears in Scripture (Exodus 11:4; 12:29; Ruth 3:8; Matthew 25:6).

The first appearance, in Exodus, relates to that foreshadowed by God’s restorative work on day one (Genesis 1:2-5 [2b]). And the appearances in Ruth and Matthew relate to that foreshadowed by God’s restorative work on days two through six (Genesis 1:6-31). Then, that foreshadowed by God’s restorative work throughout all six days is with a view to that foreshadowed by the seventh day of rest (Genesis 2:1-3).

That being introduced at the beginning of Scripture and dealt with in the preceding manner has to do with salvation past, present, and future.

The past aspect of salvation (salvation by grace, having to do with the spirit) is foreshadowed by God’s restorative work on day one and is seen typified by the events in Exodus 11; 12.

The present aspect of salvation (the saving of the soul, the life) is foreshadowed by God’s restorative activity on days two through six and is seen in typical form in Ruth chapter three and in parabolic form in Matthew chapter twenty-five.

And, again, the whole of the matter is with a view to the future, deliverance (salvation) in the seventh day.

Thus, the thought of “midnight,” seen in all three portions of Scripture referenced, has to do with a terminal time at the end of that foreshadowed by the six days (6,000 years, Man’s Day); and this is with a view to a new beginning, foreshadowed by the seventh day (1,000 years, the Lord’s Day).

(Thoughts on basics from the preceding will show what is wrong with much of the one-sided teaching pertaining to the complete panorama of salvation as seen in Christendom today [God’s work restoring ruined man — past and present works, with a view to the future]. Man, invariably, begins at the wrong place. Man, invariably, begins somewhere in the N.T., not where God began, in the opening verses of Genesis.

And the correct beginning point — Genesis — would be true for studying any Biblical doctrine, which is the main reason why things, from a doctrinal standpoint, are so fouled up in Christendom today.

If man wants to get it right, he must begin where God began and stay with the way God has stated matters.)

God’s Past and Future Judgments

“Midnight” in relation to that seen in Exodus 11; 12, originally dealt with through God’s work on day one in Genesis chapter one — the Spirit of God moved, God spake, and light came into existence — as will be shown, has to do with a past judgment, followed by a new beginning. And everything is performed through a Divine work, completely apart from man’s actions.

(Ruined man (dead in trespasses and sins) is no more in a position to bring himself out of his ruined state than the earth on day one in the first chapter of Genesis was in a position to bring itself out of its ruined state.)

As well, there is no such thing as a future judgment of man in relation to that part of God’s restorative work originally foreshadowed in Genesis 1:2-5 [2b]. There is a present work, performed by the Spirit breathing life into the one having no life, based on a past Divine work (God, in the person of His Son, paying the price which He required at Calvary). But all judgment connected with this initial part of God’s restorative work is past.

God has already judged sin in the person of His Son. And this would relate to those whom the Spirit has presently breathed life into and those whom He has not breathed life into. There is no difference in this respect, for, as previously stated, all judgment pertaining to the matter is past.

Note how John 3:18 reads in this respect:

“He that believeth on him is not condemned [‘judged’]: but he that believeth not is condemned [‘judged’] already, because he has not believed in the name of the only begotten Son of God.”

There is simply no such thing as any man, whether saved or unsaved, appearing at a future judgment where his eternal salvation will be an issue. That would be impossible, for God has already judged the whole of mankind, both the saved and the unsaved, pertaining to the matter.

Future judgments of both saved and unsaved man will result in God carrying out that already determined in His past judgment on sin. But, again, man simply cannot be brought into judgment at some future time pertaining to that for which he has already been judged.

Note how this is seen in the type in Exodus 12. Exactly as at Calvary, almost fifteen centuries later, God judged sin through the death and shed blood of the paschal lambs. The Lord passing through the land of Egypt at midnight had to do with judgment in another respect entirely. It had to do with a carrying out of the decree pertaining to a past judgment, based on the death and proper application of the blood of the paschal lambs.

For the one who had followed the Lord’s instructions (the blood of a dead lamb had been applied to the door posts and lintel, showing that the firstborn in the family had died in a substitute), the Lord passed over that house. All judgment was past, and no present execution of judgment remained. The firstborn had already died.

But for the one who had not followed the Lord’s instructions (the blood of a dead lamb had not been applied to the door posts and lintel, showing that the firstborn in the family had not died in a substitute), the Lord executed the past judgment upon the firstborn in a personal manner. The firstborn had not yet died; consequently, he paid the penalty himself, apart from a substitute.

Thus, the first mention of “midnight” in Scripture is connected with judgment, though dealt with concerning the execution of previous judgment. And, following this thought throughout Scripture, the same basic thing is seen relative to Christians in the type in Ruth 3 and the parable in Matthew 25.

Judgment and the execution of that judgment are so inseparably related though that the word for “judgment” (Gk., krisis) is used throughout. Thus, drawing a fine line through the use or non-use of the word “judgment” really can’t be done, for, again, this word is used throughout. And the context would have to be the determining factor as to how the word is being used.

God’s Present and Future Judgments

There is a present judgment for sin, inseparably connected with a future judgment. And, as seen in the previous section, dealing with past and future judgments for sin, the matter is the same. The former (past and present judgments) is just that — judgment in both instances. But the latter (future judgments) is an execution or reckoning of that already judged, though still seen and referred to as “judgment” throughout Scripture.

At that future time, all sin, in actuality, will have been judged in the past. And that judged in the past cannot somehow be re-judged in the future.

That already judged in the previous section had to do with Christ’s finished work at Calvary. Both the saved and the unsaved, believers and non-believers, have already been judged relative to this finished work.

And exactly the same thing can be seen relative to Christ’s present ministry in the heavenly sanctuary on the basis of His shed blood on the mercy seat — a ministry solely for Christians.

In Genesis 1:2-5 [2b], when the Spirit of God moved, God spoke, and light came into existence, the light didn’t replace or do away with the darkness. Rather, God placed the light alongside the darkness, leaving the darkness entirely alone.

In the words of John 1:5 and II Corinthians 4:6, the light shined out of the darkness, with the darkness having no comprehension or understanding of the light. The two are completely incompatible.

Both saved and unsaved man have that foreshadowed by darkness (the old sin nature), but only saved man has that foreshadowed by light (a new, God-imparted nature). And, because the darkness, the old nature, remains with saved man, he can easily be led into following this nature if he takes his eyes off that associated with the new nature.

And Christ is presently ministering in the heavenly sanctuary, providing a present cleansing for Christians because of this very problem. This is what is seen in John 13 when Christ girded Himself, took a basin of water and began to wash the disciples’ feet. Or this is what is seen throughout John’s first epistle.

There is a present judgment for sin in the preceding respect. And if a Christian judges himself during the present time (I Corinthians 11:31), he will not be judged yet future (Romans 8:1).

In that future day when Christians appear before the judgment seat of Christ, judgment, in one respect, will all be past — whether judgment which occurred at Calvary, or judgment which occurred in the heavenly sanctuary, at the mercy seat. In this respect, the judgment seat of Christ will be an execution or reckoning of that already judged, though referred to in a judgmental respect as well.

And when will this occur?

Ruth appeared on Boaz’s threshing floor at midnight, but in a cleansed manner (Ruth 3:3, 6, 8). Thus, no judgment awaited her, only a carrying out of particular matters (redemption of the inheritance, and marriage).

In the parable of the ten virgins, the Bridegroom came at midnight. Five, as Ruth, were prepared for the things which were to occur (the marriage festivities); the other five though were not prepared.

And all were dealt with accordingly.

“Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh” (Matthew 25:13).

Lamp Broadcast - At Midnight by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also At Midnight By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
The Sons of Noah
The Sons of Noah
God’s Separation and Placement of the Nations
By Arlen L. Chitwood of Lamp Broadcast

Part I of II

“And the sons of Noah, that went forth out of the ark, were Shem, and Ham, and Japheth: and Ham is the father of Canaan.

These are the three sons of Noah: and of them was the whole earth overspread” (Genesis 9:18-19).

Adam was the first man, and through Adam’s sin as the federal head of the human race, death (the result of sin) passed upon all of Adam’s descendants, upon all mankind (Romans 5:12).

During Noah’s day, 1,656 years later, God, by means of the Flood (for revealed reasons), destroyed the entire human race descending from Adam, save eight individuals — Noah, his wife, Noah’s three sons, and their wives (Genesis 6:1ff). And a new beginning with a new federal headship for the human race is then seen in Noah’s three sons (Genesis 9:18-19).

Through the progeny of these three sons, the earth would be re-populated. And as everyone is a descendant of Adam, everyone is likewise a descendant of one of Noah’s three sons. One is either a descendant of Shem, or Ham, or Japheth.

And certain things stated about each of these three sons within Noah’s three prophecies (Genesis 9:25-27) would mark each son, along with their descendants, from the time that these prophecies were uttered to the end of Man’s Day (reffollowing SN Part II ).

Within the prophecies concerning Noah’s three sons, God dealt with one son, one man, relative to the problem previously created by one man’s disobedience, more than sixteen centuries earlier — the problem of sin, resulting in death. And God dealt with this matter where federal headship in the human race was once again involved.

God singled out Shem as the only son with a God. And through the greater Son of Shem — through the lineage of Abraham, Isaac, and Jacob — over 2,300 years later, God, for the final time, would again deal with the sin problem through one Man. The problem this time though would be dealt with and settled — through the second Man, the last Adam, based on His finished work at Calvary.

But dropping back to Noah’s day and the three prophecies concerning his sons, one can move forward from that point through the genealogies in chapter ten and see that which God brought to pass, over time, as Noah’s three sons and their progeny began to re-populate the earth. This chapter has to do with a placement of the nations descending from Noah’s three sons, God’s purpose for placing the nations in their particular location on earth, and how God brought the whole of the matter to pass.

The Tower of Babel

Events seen in the first part of Genesis 11 form additional commentary on events previously seen in Genesis 10. One of the ways God separated mankind in chapter ten was by different languages, and chapter eleven provides the origin of and reason for these different languages.

In chapter eleven, man, following the Flood, migrated eastward (ref. ASV, NASB, NIV) from the area where the ark had come to rest, settling in “a plain in the land of Shinar.” And those settling in this plain spoke only one language (Genesis 11:1).

In this plain, Nimrod built four cities, forming a “kingdom.” And those in the plain, in one of these cities — Babel — sought to form a centralized national existence through building a tower and making a name for themselves, lest they be “scattered abroad upon the face of the earth” (Genesis 10:10; 11:2-4, 9).

But the Lord came down to view the matter. And because of that which could result, the Lord “confounded their language” (gave them different languages) so that they couldn’t understand one another. Then the Lord “scattered them abroad…upon the face of all the earth” (Genesis 11:5-8).

God’s Separation of the Nations

In chapter ten God provides genealogies of Noah’s three sons, with each genealogy going through a number of generations. And the names of the descendants of each son, through these generations, are given — names which today, from history, can be associated with people dwelling in a particular part of the earth.

At the time God dealt with man at Babel, in the land of Shinar, He separated individuals in a nationalistic sense through several means.

First, each group of individuals was given a particular language, unknown to any of the other groups. They were then driven out and given a particular land on the earth, a land of their own which was separate from the land of any of the others (Genesis 10:5, 20, 32).

Second, at some point after each group was separated from all the other groups and in their own land, God divided the earth itself, separating one land mass from another land mass. (Genesis 10:25).

There are two different words in the Hebrew text translated “divide” in chapter ten. One word is used in verses five and thirty-two (having to do with a separation of mankind by languages, along with their being placed in different lands); and the other word is used in verse twenty-five, having to do with a separation or division of the earth itself.

How did God separate or divide the earth into segments? The evident answer is seen in Job 38:25, where the same word translated “divide” in Genesis 10:25 is used relative to a separation by water.

Once God had separated all the different nations and placed them in their own lands, He then “divided” the earth. He could only have separated land masses, forming separate land masses, separate continents, etc. And this separation can evidently be seen one place today by viewing a map of the east coast of South America and the west coast of Africa. The shape of each gives the appearance that at one time in the distant past they were one continent, then separated. And they give that appearance because this is evidently what occurred, not only here but worldwide.

How did natives on islands out in the Pacific Ocean get there? How did the American Indian get to the North American continent, the Aborigine to Australia, etc.? The answer is simple. And the answer is not in the book, Kon Tiki, or in a frozen Bering Strait. Rather, the answer is in the Bible. These individuals’ ancestors were already on these land masses when the earth was divided by oceans and seas during the days of Peleg, over one hundred years after the Flood.

The general separation of the sons of Noah, as determined by the names in the three lineages in Genesis chapter ten, was across three parts of the earth. The descendants of Japheth were spread across the northern parts of the earth, the descendants of Shem across the central parts, and the descendants of Ham across the southern parts. This separation, of course, is general. There are numerous exceptions.

God’s Purpose for Separating the Nations

Other than that stated in Genesis 11:6, what does Scripture have to say about God’s purpose for a separation of the nations, as seen in chapter ten?

God’s purpose, along with another way in which He divided the nations, is given elsewhere in Scripture.

Note Deuteronomy 32:8:

“When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel.”

Then note Acts 17:26-27:

“And hath made of one blood [one man, Adam] all nations of men for to dwell on all the face of the earth, and hath determined the times before appointed and the bounds of their habitation;

That they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us.”

One of the reasons God called Israel into existence was to be His witness to the Gentile nations throughout the earth, “that all the people of the earth may know that the Lord is God, and that there is none else” (I Kings 8:59-60; Isaiah 43:9-10).

God separated the nations and set their bounds within separate lands “according to the number of the children of Israel”; and God did this in order that those in these nations “should seek the Lord…and find him” (Deuteronomy 32:8; Acts 17:27).

In short, God separated the nations and placed them within certain boundaries; and God did this according to “the number” of individuals forming the one nation which He would later call into existence and commission to reach all of the Gentile nations with the message of the one true and living God (note that Israel’s existence at this time lay hundreds of years in the future).

And any attempt by well-meaning man to change or alter God’s plans relative to Israel and the nations — i.e., do away with national boundaries, unify the languages, bring the nations together as one nation again, etc. — is nothing less than an attempt to bring back into existence, after some form or fashion, that which God destroyed in Genesis chapter eleven. And within such a process, man, as well, would be subverting God’s established evangelistic program for the nations (cf. Jonah 1:1-3; 2:9; 3:1-3; John 4:22).

Further, man subverting God’s established plan relative to Israel and the nations in this manner would only help set the stage for the one-world system which is rapidly coming into fruition today and will shortly come into full fruition under the last king of Babylon, Satan’s Messiah, the Antichrist.

Under the Antichrist, a form of that seen through man’s past feeble efforts at the unification of all mankind at the tower of Babel in Genesis chapter eleven will exist once again. And in that day, God, in the person of His Son, is going to come down to see this end-time tower of Babel; and God is not going to think any more of it in that future day than He thought of it in days following the Flood during Noah’s day.

God destroyed it then, and He will destroy it yet future.

Lamp Broadcast - The Sons of Noah by Arlen L. Chitwood, Part I.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also The Sons of Noah by Arlen Chitwood, Part I.docx in Word Document which is SAFE to open and print.
The Sons of Noah
Noah’s Prophecies Concerning His Sons
By Arlen L. Chitwood of Lamp Broadcast

Part II of II

“And Noah began to be an husbandman, and he planted a vineyard.

And he drank of the wine, and was drunken; and he was uncovered within his tent.

And Ham, the father of Canaan, saw [lit., ‘gazed with satisfaction upon’] the nakedness of his father, and told [lit., ‘told with delight’] his two brethren without…

And Noah awoke from his wine, and knew what his younger son had done unto him.

And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren.

And he said, Blessed be the Lord God of Shem; and Canaan shall be his servant.

God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant” (Genesis 9:20-22, 24-27).

Noah’s three prophecies concerning His sons (Shem, Ham, and Japheth) in Genesis chapter nine are prophecies having to do with the nations of the earth. These prophecies, as evident by their contextual setting and content — dealing with a new beginning in the human race, necessitating all-inclusiveness — have to do with federal headship and the prophetic destinies of races comprising nations, with the prophecies in this respect not limited to the three individuals in the prophecies but to their descendants as well (Genesis 9:18-19; 10:1-32).

These are not prophecies which lend themselves after any fashion to racism, to racist-type teachings, as some attempt to deal with them. And because these prophecies have been used in a perverted manner to teach and foster racism, people often either shy away from them or make them to be something completely alien to that seen in the text.

The prophecy that is often singled out and made to be a racist issue rather than a national issue is the first of the three prophecies — having to do with Noah’s curse of Ham’s son (Canaan), who, since Noah cursed this son alone, was apparently the only son that Ham had at this time, a time shortly after the Flood (Genesis 9:22). And Noah cursing Ham’s only son (cursing Ham’s seed) provided the necessary headship and all-inclusiveness to the matter.

(Sons shown in a list in Genesis chapters five through eleven are listed in the reverse order of their birth [e.g., see Genesis 5:32; 11:26, where this can be shown from other Scriptures (cf. Genesis 5:32; 7:11; 10:21; 11:10, 26, 32; 12:4)]; Canaan is listed last among the four sons of Ham in Genesis 10:6, showing that he was Ham’s firstborn, probably born on the ark during the Flood [cf. Genesis 9:18, 22].)

Beginning at the proper place with the introductory prophecy — which is the prophecy forming the problem area for many — the remaining two prophecies can be easily and naturally dealt with, for the first prophecy is referred to in each of the succeeding two prophecies, with all three forming an inseparable unit.

In the first prophecy, How long was the curse to last? Does the curse involve only one of Ham’s sons? Is the curse still in effect today? Questions of this nature are what people attempt to deal with (or, in many cases, attempt to avoid), often committing mayhem in Biblical interpretation in the process.

There is a solution though:

Simply allow Scripture to address the issue rather than follow the usually inserted humanistic reasoning.

Does Scripture really address the issue in this type completeness? Certainly it does! Do you think that God, through Noah, would pronounce a curse upon an individual where the federal headship and prophetic destinies of the nations are in view and not let man know the extent of and how long this curse would last, or not let man know the extent of and how long other things in the prophecies concerning Shem and Japheth would last?

Answers to questions pertaining to the matter are very simple to ascertain.

The curse is seen in verse twenty-five.

“Cursed be Canaan; a servant of servants shall he be unto his brethren” (Genesis 9:25).

The curse is then referenced in verse twenty-six in connection with something said about Shem, and it is referenced again in verse twenty-seven in connection with two things said about Japheth.

Now, some questions:

How long will that stated about Shem in the first part of verse twenty-six (which is immediately followed by a reference to the curse from v. 25) remain in effect?

“Blessed be the Lord God of Shem; and Canaan shall be his servant” (Genesis 9:26).

As well, how long will that stated about Japheth in the first part of verse twenty-seven (which is immediately followed by a reference to the curse from v. 25) remain in effect?

“God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant” (Genesis 9:27).

The answers to both questions would be the same. If a person brings matters from the time that these prophecies were given down into modern times, he will see that both prophecies have remained in effect since Noah’s day, with God continuing to work matters out relative to these prophecies today.

The descendants of Shem (in the line later revealed to go through Abraham’s lineage through Isaac and Jacob) continue today as the only nation with a God (e.g., Exodus 3:6; Psalm 72:18; 96:5; Ephesians 2:11-12).

Japheth is still being enlarged, with his descendants presently covering a large part of the globe. And the descendants of Japheth (and Ham as well) have had to dwell in the tents of Shemi.e., go to the descendants of the only son with a God — throughout this time if they were to receive spiritual blessings.

All of these things are established, undeniable facts.

Now, what about the length of the servitude of Ham’s descendants within Noah’s prophecies concerning all three sons? The Spirit of God, through Moses, was very careful to place a statement concerning the servitude of Ham’s progeny alongside both of Noah’s prophecies concerning his other two sons, Shem and Japheth, forming an inseparable connection between the things stated about all three of these sons.

The prophecies concerning both Shem and Japheth extend into modern times through their lineages. By what rule of Scriptural interpretation could something different be said about the prophecy pertaining to the lineage of Noah’s other son, Ham? Seeing something different in this respect would be impossible.

That stated about all three sons must exist together and extend throughout the same time during Man’s Day. A symmetrical connection between all three prophecies must be recognized.

If one part of the three prophecies is still being worked out, then all things within the three prophecies must be included, with all things still being worked out. Because of the manner in which the prophecies were given and are structured, there is no way to get around this and say or think anything different.

If all of Ham’s seed is not seen in the preceding continuing respect, then Scripture has three connected prophecies dealing with the federal headship and destinies of nations in the human race throughout Man’s Day in which any continuing reference to a part of the human race is absent. That, as well, would be impossible.

Then, to understand the all-inclusive nature of the curse pronounced upon Ham’s lineage, note that all three prophecies begin in an all-inclusive manner — with Shem, Ham, Japheth, and their progenies. And though the prophecy in Shem’s case was later revealed to narrow to only part of his seed (Abraham, through Isaac and Jacob), that is not seen within the lineages of Ham and Japheth.

These are prophecies pertaining to the whole of mankind from the time that they were uttered throughout the remainder of Man’s Day.

(Note also why Noah cursed Canaan instead of Ham, though Ham’s act had brought about the curse. Ham was among those whom God had previously blessed [Genesis 9:1]. Thus, Noah couldn’t curse Ham. He did the only thing that he could have done — curse Ham’s son [Ham’s seed], where the curse would end up anyway.)

People are afraid to deal with this prophecy in the preceding respect though because they are afraid of being linked with racism. However, racism is not even remotely connected with issues emanating from any of these prophecies. This is something which man has brought over into the matter.

If an individual sees these prophecies for exactly what they are — prophecies concerning federal headship and the prophetic destinies of the nations — problems won’t exist. But if an individual begins misusing this section of Scripture, along with attempting to understand matters from the standpoint of humanistic reasoning, that individual will invariably fail to even begin to understand the prophecies, often causing major problems, along with leading others astray.

The thought that God would pronounce a curse through Noah on a segment of the human race which would last for millenniums is objectionable to the modern mind, mainly because of issues emanating out of man bringing racism into the matter, along with the associated political correctness of the day.

But are God’s previous curses in Genesis 3 — resulting from Satan’s actions and Adam’s sin — objectionable? After all, they have been around much longer and are far more extensive. The entire human race, along with the earth and Satan, are involved in these curses; and these curses still exist today and are still presently being worked out.

As God is presently working out matters pertaining to the curses which He established in Genesis chapter three, He, as well, is presently working out matters pertaining to the curse which He established in Genesis chapter nine. And God needs no help from man in either instance.

Simply leave the whole of the matter in His hands, and He will work out the whole of that which He has established in His way, in His time (cf. Zechariah 14:21; Acts 3:20-21).

Lamp Broadcast - The Sons of Noah by Arlen L. Chitwood, Part II.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also The Sons of Noah by Arlen L. Chitwood, Part II.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Jude, Acts of the Apostates
A Study about the Prophesied Spiritual Condition of the Church at the Time of Christ’s Return
By Arlen Chitwood of Lamp Broadcast

Jude is a book dealing with apostasy. More specifically, Jude is a book dealing with Christians caught up in apostasy, detailing the course and nature of this apostasy, along with the end result.

We’re living very near the close of the present dispensation, during the time when the Laodicean period of Church history is rapidly nearing completion.

Throughout the remainder of this dispensation, according to Scripture, there can ONLY be a further deterioration of existing conditions. And the ONLY recourse which Christians have to avoid being engulfed, to some degree, in this departure from the faith is a knowledge of the Word of God.

There will be NO great awakening, great revival, in Christendom during days ahead. Rather, deteriorating conditions will only intensify during the closing days of the dispensation.

And the end result of this deterioration — COMPLETE apostasy, resulting from the working of the leaven which the woman placed in the three measures of meal (Matthew 13:33) — will mark conditions throughout Christendom as the dispensation is brought to a close.

Jude, as all of the other New Testament epistles, deals with the salvation of the soul. And the special and particular emphasis in Jude is upon an ever-intensifying deterioration — apostasy — relative to correct Biblical teaching pertaining to THIS proffered salvation, NOT relative to salvation by grace or relative to Biblical doctrine in general.

And correctly understanding Jude 1:3, in the preceding respect, is foundational to a correct understanding of the book as a whole:

“Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you that ye should earnestly contend for the faith which was once delivered unto the saints.”

Go wrong here, and you will be wrong the rest of the way; BUT, correctly understand this verse, and…

To website CONTENTS Page.
Message in the Gospels, Acts, Epistles
A Central Message Continuing from the Old Testament and A Study about the End of Angelic Rule and the Beginning of Man’s Rule in the Kingdom, as Seen in the Gospels, Acts, and Epistles
By Arlen L. Chitwood of Lamp Broadcast

Salvation by grace through faith, contrary to much popular teaching and belief, is NOT the central message dealt with throughout the New Testament — NOT in the Gospels, NOT in Acts, NOT in the Epistles. NOR is this the central message dealt with throughout the Old Testament. NOR does any single book, Old Testament or New Testament, deal with this message in a central respect.

John’s gospel and Romans are two books often dealt with as centering around salvation by grace. But NEITHER book is structured in this manner. John’s gospel, in this respect, is NO DIFFERENT than any one of the other gospels; and Romans, in this respect, is NO DIFFERENT than any one of the other epistles.

The SAME central message pervades ALL Scripture.

The first man, the first Adam, near the beginning of Scripture, was created to replace the incumbent ruler in the kingdom associated with one province in God’s universal kingdom — the earth (Genesis 1:26-28).

And the second Man, the last Adam, near the end of Scripture, is seen returning back to this earth to take this kingdom from this same ruler (Revelation 11:15).

And all that lies between these two points, separated by almost the whole of Scripture and 6,000 years of time, has to do with a restoration of those from the lineage of the first Adam so that they can realize an inheritance with the last Adam when He takes the kingdom, realizing the purpose for man’s creation in the beginning.

Salvation by grace DOES NOT, in and of itself, automatically move man back into the position which he occupied prior to the fall. Rather, salvation by grace places him in a position where he CAN one day find himself completely free from sin, enswathed in Glory, and seated on the throne with the second Man, the last Adam.

And though Scripture, as seen throughout, opens at the only beginning point possible — salvation by grace through faith — Scripture NEVER remains at this point. Rather, Scripture moves on and concerns itself FAR, FAR more with present and future aspects of salvation/deliverance than with the past aspect.

And the preceding is what can be seen throughout the different chapters of this book.

To website CONTENTS Page.
“Never Again!” or “Yes, Again!”
The Prophets Have Spoken! 
A Study about That Future Day when God Once Again Steps in and Deals with the Jewish People, Resulting in “Jacob,” the Natural Man — “in the Way of Thy Judgments” — Becoming “Israel,” the Spiritual Man. 
By Arlen L. Chitwood of Lamp Broadcast

This book succinctly covers the complete history of Israel, with time spent more specifically on events during modern times — from the WWII Holocaust to those of the present day and time.

The book then continues from this point, calling attention to that which Scripture has to say about the future for Israel and the nations, not only in the Middle East but worldwide.

God, in time past, because of the Jewish people’s continued disobedience, extending over centuries of time, uprooted His people from their land and drove them out among the nations to effect repentance through persecution at the hands of the Gentiles.

And, out among the nations, the Jewish people possessed/possess a promise concerning restoration (seen numerous places in Scripture):

WHEN repentance is forthcoming, God will hear from heaven and act in complete accord with His promise, restoring a healed people to a healed land (cf. Exodus 1:8; 2:23-25; 3:1ff; Leviticus 26:14-42; II Chronicles 6:24-27; 7:12-14).

UNTIL repentance is forthcoming, God will NOT act in this respect. God, relative to restoring a healed people to a healed land, will act ONLY AFTER His purpose for uprooting them from their land and driving them out among the nations has been realized. God’s Word is crystal clear on this matter.

BUT, the “Jewish people,” during modern times, have returned to their land in unbelief, prior to repentance, prior to their conversion, and while the house still lies “desolate” (Exodus 12:1ff; Daniel 9:24-27; Matthew 23:37-39). They have re-entered a house which Christ left “empty, swept, and garnished” (Matthew 12:43-45).

In this respect, WHY has God allowed an unrepentant and unconverted Israeli nation to re-enter a house which His Son left “desolate,” left “empty, swept, and garnished”?

And WHAT are the ramifications of the Jewish people re-entering this house, re-entering their land, under existing conditions?

The preceding is what this book is about — not what man may think, but what Scripture has to say.

To website CONTENTS Page.
Saved in Childbearing, if…
“I Will Therefore That Men…”
“In Like Manner also, That Women…”
By Arlen L. Chitwood of Lamp Broadcast

“I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting.

In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

But (which becometh women professing godliness) with good works.

Let the women learn in silence with all subjection.

But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence.

For Adam was first formed, then Eve.

And Adam was not deceived, but the woman being deceived was in the transgression.

Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety” (I Timothy 2:8-15).

I Timothy 2:15 — “Saved in childbearing” — holds the dubious distinction of having about as many different interpretations as the number of expositors attempting to relate what they might think is meant by the verse. But one thing most attempting to explain this verse seem to have in common is the little attention given to that which has been previously stated, leading into the thought of salvation connected with childbearing.

And, if attention is given to the context, the whole matter stated in verse fifteen really becomes self-explanatory, with the opposite of that being equally true as well. Apart from the context, one can only wander about in a sea of misinterpretation.

But, something else may emanate from understanding verse fifteen in the light of the context as well. A person may very well run across some things that he might have preferred to stay away from, something which would be true particularly in instances where commands in the previous verses are not being followed (something, in reality, occurring throughout Christendom today, in fundamental and liberal circles alike).

So, with that in mind, let’s begin with the commands in verses eight through ten, which, in turn, to properly understand, will necessitate going back to the beginning of the chapter.

But this will also necessitate first looking at the Greek words for both “man” and “woman.” Two different words are used for “man,” and one for “woman.”

Anthropos, Aner, Gune

Anthropos and aner are the two main words used for “man” in the Greek New Testament, and both are used hundreds of times. And any difference between the two is minute, except in one realm.

Anthropos is normally used when the text or context necessitates a generic sense — i.e., mankind, referring to both men and women. And aner is used when a distinction is being shown between men and women.

Both words are used in these respects in I Timothy 2:1, 4-5, 8, 12 which, as will become evident, helps to clarify certain things in this chapter.

Then, gune is the word used for “woman” throughout not only this chapter (I Timothy 2:9-12, 14) but the New Testament as a whole. And, though the word is often translated “wife” in the New Testament (e.g., I Timothy 3:2, 12), that’s done from a textual or contextual standpoint, not from the meaning of the word.

Gune itself simply means “woman,” used over two hundred times in the New Testament, for both married and unmarried women. The marriage relationship does not enter into and has nothing to do with the meaning of the word.

And, aside from a different word used five times (thelus, translated both “woman” and “female” [Matthew 19:4; Mark 10:6; Romans 1:26-27; Galatians 3:28]) and two derivatives from gune, used one time each, (gunaikarion [II Timothy 3:6] and gunaikeios [I Peter 3:7]), gune is the only word used in the New Testament for “woman.”

The Commands in Verses Eight through Ten

To properly understand the commands in these three verses, remaining with the separation between male and female that is seen, one needs to begin back in verse one and note the use of “man” three times in the opening five verses (I Timothy 2:1, 4-5). The word used in the Greek text in these verses is anthropos, and it is used in a generic respect (something evident from both the text and context), with the word including both men and women.

But, in verses eight and twelve, the Greek word translated “men” in English versions is aner, not anthropos as used in the previous verses. And this of course is because a distinction between men and women is now in view (something which can be seen in the context as well).

And it is evident from the continuing verses, leading into and including chapter three, that commands governing Christians in an assembly (both men and women together) are being given. These commands cover material in verses eight through twelve, with the reason for the commands given in verses thirteen and fourteen. Then, the section closes in verse fifteen with the thought of a woman being saved through childbearing, with an “if” involved.

In verses eight through ten, two things are brought to light. Men are the ones to pray in the assembly (I Timothy 2:8), with the women exercising care in the way that they dress and present themselves (I Timothy 2:9-10). And the reason for men being singled out as the ones to pray in the assembly is given later in this section.

The Commands in Verses Eleven and Twelve

In verses eleven and twelve, women are prohibited from teaching in the assembly (see next paragraph), with the reason about to be given in verses thirteen and fourteen (which is the same reason that it’s the men, not the women, who are to pray in the assembly back in v. 8).

The woman, relative to teaching in an assembly where both men and women are present, is to be silent (I Timothy 2:12). If only women are present — that is, a woman teaching women, apart from a man being present — the problem wouldn’t present itself. But where both men and women are present, with a woman teaching, a major problem arises; and, according to I Corinthians 14:34-35, it would be a “shame” for a woman to speak in such an instance, which, comparing passages, would be with both men and women present.

And this is because of that which would be involved in her doing so (cf. I Corinthians 11:5; 14:34-35, showing a distinction between within and without the assembly).

With that in mind, note the reason which Scripture provides for the preceding, with Scripture then elevating the woman to a place and position far above the one which she would occupy by stepping down from that position into the pulpit.

The Reason in Verses Thirteen and Fourteen

The reason for the God-ordained distinction between the roles men and women are to occupy in the assembly when spiritual matters are involved — praying, handling the Word — is clearly outlined in verses thirteen and fourteen. It has to do with one thing, with headship.

Headship belongs to “the man.” That is seen in the order of creation (Adam first formed, then Eve [v. 13]), and headship is seen being both violated by Eve and exercised by Adam in the fall (through Eve’s act, then through Adam’s subsequent act [I Timothy 2:14]).

Little to no comment would be necessary on the first part of the preceding (I Timothy 2:13, man formed first), for that is simply how the record reads in the opening two chapters of Genesis.

But the fall in chapter three, where redemption as well is dealt with, is a little bit different.

Eve, through her actions (acting on her own in relation to the Word, apart from Adam, following Satan’s deception wrought through the serpent [Gk., she was “utterly deceived”]) violated the role of headship held by Adam. And this, of course, brought about the fall.

Adam, not deceived, had no choice but to also partake of the fruit, acting in a redemptive capacity, evidently knowing full-well the ramifications of his either acting or not acting in this manner.

(The whole of the matter can be clearly seen and understood by viewing the type and antitype together.

The first man, the first Adam, found his bride [a part of his very being] in a fallen state, no longer in a position to eat of the tree of life and ascend the throne with him. Thus, he did the only thing possible if man was to ever realize the reason for his creation. Adam partook of sin, with a view to redemption at a future time, allowing him to one day ascend the throne as a complete being [which would necessitate Eve occupying the throne with him].

Drawing from the type, note the antitype: Christ, the second Man, the last Adam, found His bride in a fallen state and became sin to effect her redemption [II Corinthians 5:21]; and this, of course, was with a view to God’s Son one day ascending the throne as a complete being [which will necessitate His redeemed bride, a part of His very being, occupying the throne with Him].

For additional information on the preceding, refer to Ch. I, “Adam and Eve,” in the author’s book, Bible One - The Bride in Genesis, Adam and Eve, by Arlen Chitwood.)

Thus, for reasons given in verses thirteen and fourteen, women are forbidden to speak in an assembly, handling the Word, where men are present.

And, solely from a Scriptural standpoint, there are no circumstances which would allow her to speak in this manner.

To do so, a woman could only be taking it upon herself, as Eve in the fall, to exercise headship. And doing such is clearly forbidden in no uncertain terms in the Word.

Notwithstanding…

But, does the prohibition placed on the woman in the previous manner leave her in some type inferior position?

Hardly! The man occupies his unique place and the woman her unique place. And one cannot, under any circumstances, take the place of the other, though many have tried.

The place of the man, as seen, has to do with headship. But note the place which the woman occupies under the man’s headship, which, in reality, for her, is equally as high as the position which he occupies.

“Childbearing [articular in the Gk. text, providing definiteness, emphasis],” a bearer of children, is used to single out the central place which the woman is to occupy, though it could not be childbearing per se, for that would be out of line with the overall subject (also note that numerous women cannot bear children, do not marry, etc.).

Rather, childbearing in the text can only be used to take matters to the heart of a woman’s calling (cf. Genesis 3:16; I Timothy 5:14-15), allowing the salvation in view to include all women — whether actually bearing or not bearing children.

And the salvation, of course, could not be salvation by grace, presently possessed by Christians (which would evidently include the women in view in the text). Rather, this salvation, a future salvation, the salvation of one’s soul, has to do with remaining within the framework of a woman’s calling (v. 15a), while exhibiting “faith and charity [‘love’] and holiness with sobriety [‘good sense,’ ‘self-control’]” (v. 15b).

Thus, note that women are to realize this future salvation, the salvation of their souls, through remaining within their God-given roles, seen in the first part of the verse, and exhibiting the qualities seen in the latter part of the verse.

And men would realize this same salvation in like manner — remaining in their respective roles and exhibiting the same qualities seen in the latter part of this verse as well.

For either the man or the woman to leave their God-given role and attempt to function in the role occupied by the other would not only result in disobedience to the clear commands of the Word but this would be a move outside the realm in which their salvation is to be effected.

For the man, it would be a step down and away from his high calling and the headship which he is to occupy; for the woman, it would be a step down and away from her high calling as well, into some semblance of headship which she has not been called to occupy.

Again, note how the text reads:

“Notwithstanding she shall be saved in childbearing, if…”

Lamp Broadcast - Saved in Childbearing, if... By Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Saved in Childbearing, if…By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
“O Sleeper! Arise, Call…!” The Book of Jonah
A Prophecy about Israel and the Nations, A Study about Israel and the Nations, as Seen in the Life and Experiences of the Prophet Jonah
By Arlen Chitwood of Lamp Broadcast

The small four-chapter Book of Jonah is mainly a prophecy covering a central feature of the complete history of Israel, past, present, and future — that of Israel’s calling as God’s witness to the nations (Isaiah 43).

Very little of the book though has to do with Israel’s past or present history in this respect (only the opening verses in Jonah 1; 4 and time surrounding that foreshadowed by the three days and three nights [Jonah 1:17]).

Though Jonah was moved by the Spirit to record this prophecy about 2,800 years ago, almost the entire book (Jonah 1:4ff), even today, has to do with Israel at a yet future time. This part of the book has to do with the Jewish people during the coming Tribulation, the time immediately beyond following Christ’s return, and the ensuing Messianic Era.

The Book of Jonah, in its layout after the preceding fashion, deals with a problem. And it is NOT just any problem. Rather, it is THE CENTRAL PROBLEM confronting mankind today — MIDDLE EAST PEACE!

WHY does the problem exist?

HOW can the problem be resolved?

WHEN will the problem be resolved?

The small Book of Jonah provides the answers to all of these questions, and more. And these answers were provided by a Jewish prophet some 2,800 years ago.

But who believes a Jewish prophet? Certainly not the world!

Then there are the Christians, who, for the most part, don’t appear to believe the Jewish prophet either!

The battle has been raging between two half-brothers for 4,000 years, and, as of late, others have entered into the fray as well.

But that existing in the Middle East today is FAR, FAR more than just a 4,000-year-old problem. In fact Jonah, providing the solution, doesn’t even deal with this part of the problem. And, though he provides the solution in a simple, concise manner, almost everyone still misses it.

Then there is something else. Though the WHY, HOW, and WHEN of the problem are all dealt with in Jonah, man CAN’T have any part in dealing with or resolving the problem — except possibly making it worse.

But, nonetheless, Scripture provides answers to all of the preceding. And that’s what this book is about.

To website CONTENTS Page.
The Rapture and Beyond
As Seen in Revelation One thru Five, A Study about the Rapture and That Which Christians Will Both See and Experience Beyond the Rapture, Leading into the Messianic Era
By Arlen Chitwood of Lamp Broadcast

This book is about the rapture and that which awaits Christians beyond the rapture, leading into the Messianic Era. A companion book — “O Sleeper! Arise, Call…!” The Book of Jonah by Arlen Chitwood.docx — deals with Israel and the nations during essentially the same time-period, also leading into the Messianic Era.  Also reference “O Sleeper, Arise, Call…” in this site.

In this respect, both books together cover the future as it relates to the three divisions of mankind — Jew, Gentile, Christian (I Corinthians 10:32).

This book deals with Christians, beginning with their removal preceding the Tribulation; the referenced book deals with Israel and the nations, beginning with their entrance into the Tribulation. And ONLY the latter, NEVER the former, has ANY connection with the Tribulation.

Thus, dealing with “a pretribulation rapture of Christians,” solely from a Scriptural standpoint, is a misuse of terms. Scripture NEVER connects or associates the Church with the Tribulation after a fashion which this would portend.

Time during the present dispensation occurs while God’s Seventy-Week time-piece is in stop-mode (Daniel 9:24-27), at the end of the Sixty-Ninth Week but preceding the Seventieth-Week. The Church has NOTHING to do with time during this Seventy-Week period, either preceding the beginning or following the end of the present dispensation. And Scripture simply DOES NOT deal with the Church in connection with time outside the dispensation, even with reference to this time.

For example, contrary to much popular teaching on the subject — with those having a part in this teaching using verses such as I Thessalonians 1:10; 5:9; II Thessalonians 2:1, 3; Revelation 3:10 (ref. Appendixes I-III in this book) — Scripture NEVER, not in these verses or in any other verses, promises Christians that they will, via the rapture, be delivered from having any part in the Tribulation (a supposed promise which, from a Scriptural standpoint, would be COMPLETELY OUT OF PLACE).

Even though the dispensation ends before the Tribulation begins, the rapture is simply NOT dealt with in relation to the Tribulation. The correct Scriptural way to look at the matter is that Christians will be removed at the end of the present dispensation, NOT be removed before the Tribulation.

And to see Scripture handling the matter in this manner, just simply allow Scripture to speak and be its Own interpreter.

To website CONTENTS Page.
Revelation is a book dealing centrally with redemption, though this redemption occurs through judgment.
Redemption of the Inheritance
Significance and Timing of Christ Breaking the Seals of the Seven-Sealed Scroll in Revelation 5
By Arlen L. Chitwood of Lamp Broadcast

“And I saw in the right hand of him that sat on the throne a book [‘scroll’] written within and on the backside, sealed with seven seals.

And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book [‘scroll’], and to loose the seals thereof?

And no man in heaven, nor on earth, neither under the earth, was able to open the book [‘scroll’], neither to look thereon.

And I wept much, because no man was found worthy to open and to read the book [‘scroll’], neither to look thereon.

And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David, hath prevailed to open the book, [‘scroll’] and to loose the seven seals thereof.

And I beheld, and lo, in the midst of the throne and of the four beasts [‘living creatures’] and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth.

And he came and took the book [‘scroll’] out of the right hand of him that sat upon the throne” (Revelation 5:1-7).

(For related or additional information on many of the things in this pamphlet refer to the author’s book, in this site, The Time of the End [a commentary on the Book of Revelation].)

The Book of Revelation, as the whole of Scripture, has to do with Christ, the Church, Israel, and the nations, centrally in relation to the government of the earth. This is the way Scripture begins in Genesis, continues from Exodus through Jude, and ends in Revelation.

Scripture is one continuous story centered particularly in God’s government of the earth but also dealing with His government of the universe as well.

(Ref. the author’s book, Bible One - The Most High Ruleth by Arlen Chitwood, for information pertaining to God’s universal government in the preceding respect.) 

Revelation 1-4 have to do with the Church in relation to a future regality.

Revelation 5 has to do with the seven-sealed scroll, containing God’s redemptive terms for the forfeited inheritance — the earth, presently under Satan’s governmental control.

Revelation 6-19 have to do with events during and immediately following the Tribulation, with a view to a change in the earth’s government.

Revelation 20 has to do with events surrounding Christ’s millennial reign (events immediately preceding, during, and following).

Revelation 21-22 have to do with regal events during the eternal ages following the Millennium (though some things in these two chapters reflect back on and have to do with events during the Millennium).

That, in a succinct manner, is how the Book of Revelation is structured. Then, with the complete structure in view, note that part of the book which deals with events following the present dispensation, having to do with Israel and the nations during and immediately following the Tribulation (Revelation 5-19).

The Redemption of the Inheritance (Revelation 5)

The seven-sealed scroll in chapter five, as previously seen, contains God’s redemptive terms for the inheritance presently under Satan’s governmental control, with only one person in heaven, on earth, or under the earth found worthy to break the seals of the scroll and set things in motion, resulting in the inheritance ultimately being redeemed.

The One found worthy is first seen as “the Lion of the Tribe of Judah” (Revelation 5:5), but then takes the scroll from His Father’s hand and begins breaking the seals as “a Lamb as it had been slain” (Revelation 5:6, 12-13; 6:1ff).

Christ is first seen as a “Lion,” for judgment is in view. But He is then seen as a “Lamb” when He takes the scroll and begins breaking the seals, for these judgments are of a redemptive nature; and the Lamb of God alone can act in this capacity.

(Actually, Christ is only depicted as a “Lion” this one time in the whole of the N.T., but seen as a “Lamb” twenty-eight times in the Book of Revelation alone. And the reason for this is obvious. Revelation is a book dealing centrally with redemption, though this redemption occurs through judgment.)

The Breaking of the Seals (Revelation 6-19)

Chapters six and beyond are where individuals, more often than not, get hopelessly lost in the interpretation of this book, trying to understand these fourteen chapters as a continuing, connected sequence of events. This though, evident from numerous places in these chapters, along with numerous places in previous Scripture as well, is not the case at all.

In this type structure, a sequence of events is given, followed by commentary having to do with the sequence of events already given. Note, for example, how Scripture begins. The first thirty-four verses of Genesis provide the complete story of Scripture in skeletal form; then, the remainder of Scripture provides all the sinews, flesh, and skin to clothe the skeletal framework already given (cf. Ezekiel 37:1ff). Or note Genesis 10; 11. The first part of chapter eleven forms commentary pertaining to events occurring during the first part of chapter ten.

Then another mistake is often made in the interpretation of Revelation 6-19. The events depicted in these chapters not only occur during time covered by the seven-year Tribulation but also extend over into a seventy-five-day period immediately following the Tribulation, preceding the beginning of the Millennium.

The redemption of the inheritance will not be complete until all seven seals of the scroll have been broken and all the judgments seen when the seals are broken have come to pass. And these judgments extend not only throughout the Tribulation but are climaxed only following Christ’s return at the end of the Tribulation, during the seventy-five-day period of Daniel 12:11-13 which follows the Tribulation.

And the book clearly shows where this division in the judgments occurs.

1) Sequence of Events

The seven seals of the scroll can perhaps best be understood by viewing them in two parts — the first four, then the last three.

The breaking of the first four seals (Revelation 6:1-8), depicting four horsemen riding forth, are much like the first thirty four verses of Genesis — an introductory depiction of the whole of the matter, in skeletal form.

Then, the breaking of the remaining three seals (Revelation 6:9, 12; 8:1) do not depict sequential events but events/judgments occurring during time seen in the breaking of the first four seals, forming additional commentary. And the same would be true for events in all chapters beyond this, with all of these events forming the sinews, flesh, and skin to clothe the skeletal framework depicted in the breaking of the first four seals.

Then, events seen in numerous, single chapters could cover the complete time of the Tribulation, possibly extending into the period immediately following Christ’s return.

Note, for example, events in chapter eleven in this respect. The two witnesses (Revelation 11:3-12) prophesy during the first three and one-half years of the Tribulation, and events having to do with the sounding of the seventh angel in verse fifteen takes one to the very end of all the judgments, to the end of the seventy five days following the Tribulation.

And either the same thing or something similar can be seen in events dealt with in other parts of the book, such as chapters seven, twelve through fourteen, and seventeen through the first part of nineteen.

2) Christ’s Return Seen Three Different Places

With the book structured in the preceding manner, Christ’s return is not seen just in the latter part of chapter nineteen but two earlier places as well. And His return is seen in these two earlier places for a dual purpose:

1) So one can know where to make the division between judgments occurring during the Tribulation and those occurring following the Tribulation.

2) So one can clearly see and understand how these judgments tie in with the type set forth in the Book of Exodus during Moses’ day. Then this, in turn, will open up numerous other Scriptures having to do with events surrounding Christ’s return.

a) So One Can Know Where to Make the Division…

The heavens are opened and Christ’s return is depicted after one fashion when the sixth seal of the scroll has been broken, with the kingdom of Antichrist seen in complete disarray at this time (Revelation 6:12-17). And this can only have to do with a scene at the very end of and immediately following the Tribulation.

Further Christ’s return at this time occurs before the seventh seal is broken, introducing the seven trumpet judgments, which takes one all the way to the destruction of Gentile world power (Revelation 8:1-10:11; 11:15-19). Thus, the trumpet judgments are seen occurring following Christ’s return at this point in the book.

Then, the second picture of Christ’s return is seen in chapter fourteen (Revelation 14:14-20), immediately preceding the seven vial judgments in chapters fifteen and sixteen, with the vial judgments seen following His return, as the trumpet judgments had previously been seen following His return. And, as in the trumpet judgments, matters are taken all the way to the destruction of Gentile world power.

And it is plain that the trumpet and vial judgments (forming the judgments when the seventh seal is broken, completing all the judgments of the seven-sealed scroll) are one and the same judgments, with the vial judgments (Revelation 15; 16) simply forming a further description of the previously revealed trumpet judgments.

(Ref. the author’s pamphlet, “Lamp Broadcast - Opening the Seventh Seal by Arlen Chitwood.pdf,” where parallels are shown between the trumpet and vial judgments.) 

Then the third picture of Christ’s return is seen at the end of chapter nineteen (Revelation 19:11-21), which, as well, ends with the destruction of Gentile world power.

b) So One Can Clearly See and Understand…

Understanding the preceding will allow one to properly see and understand how the judgments upon the kingdom of the Assyrian in Egypt following Moses’ return typify the judgments upon the future worldwide kingdom of the Assyrian following Christ’s return.

As well, this will evidently have to do with a future ministry which Moses will have a part in, following his return with Christ.

Also, Elijah returning with Christ as well, will have a ministry relative to Israel at this time, in fulfillment of Malachi 3:1-4; 4:5-6.

And all of this will lead to the antitype of the tenth and last plague in Egypt, the death of the firstborn, pointing to Israel’s national conversion, with that which the remaining six festivals foreshadow then being fulfilled, along with the destruction of Gentile world power — all exactly as seen in the type in Exodus.

Failure to understand proper divisions in the Book of Revelation on the timing of judgments connected with the sequential breaking of all seven seals of the scroll which the Son takes from His Father’s right hand will close the door to a proper understanding of numerous other things — e.g., the proper relationship of the opening fourteen chapters of Exodus to Revelation chapters five through nineteen, along with the proper place which Moses and Elijah will occupy in events surrounding Christ’s return in the last two chapters of Malachi.

But, understand these divisions aright, and the matter will be completely different.

(For additional information on the preceding, see the author’s book, in this site, The Son of Man Coming in His Kingdom.)

Lamp Broadcast - Redemption of the Inheritance by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Redemption of the Inheritance by Arlen Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Amalek
The Spiritual Warfare Flesh, Spirit
By Arlen L. Chitwood of Lamp Broadcast

To see the true place and significance of the Amalekites in Scripture and to properly understand the typology involved different places where these people are mentioned, one needs to go back and look at Esau as a progenitor of the Amalekites. And it matters not that the Amalekites existed as a nation prior to this time, for the Amalekite nation is seen existing apart from change throughout its history, whether before or after the days of Esau’s grandson, Amalek (though little is revealed about the Amalekites prior to Esau’s progeny).

Esau is really the only link which Scripture provides to trace the origin of the Amalekites. They appeared during the days of Abraham apart from a reference to their origin. And, the fact that they were associated with Esau at a later point in time from their original appearance, must be looked upon as by Divine design, for a particular reason.

It is within the person of Esau that characteristics are seen which depict the true nature of the Amalekites (within a spiritual frame of reference), allowing that which God has for man to see in passages such as Exodus 17:8-16 to become self-evident.

Rights of the Firstborn

Esau, a man of the world, was the firstborn son of Isaac. He looked upon matters — particularly matters pertaining to his birthright (his rights as firstborn, the main thing singled out in Scripture about Esau) — as the world viewed them rather than as God viewed them. It is said of Esau that he “despised his birthright” (Genesis 25:34).

The Septuagint (Greek version of the O.T.) uses a word for “despised” which means that Esau regarded his birthright as a paltry possession, as something insignificant or of little value. He regarded his birthright as practically worthless. And, Esau, looking upon his birthright after this fashion, sold his rights as firstborn to his twin brother, Jacob, for a single meal of “bread and pottage of lentils.” He sold his rights as firstborn to satisfy his hunger, to satisfy a fleshly gratification.

The account of Esau selling his birthright and not realizing its value until it was too late forms the fifth and final major warning in the Book of Hebrews (Hebrews 12:16-17). This account in Hebrews chapter twelve forms the apex toward which all things in the book move. The preceding four warnings have to do with different facets of the overall teaching pertaining to the birthright; and chapter eleven, the chapter on “faith” leading into chapter twelve, forms both a summation for the preceding warnings and an introduction for the final warning, tying everything together with the thought of faithfulness to one’s calling.

Esau looked upon matters from the vantage point of the world. He saw things from a fleshly perspective rather than from a spiritual. And it was only at a time when it was too late that he gave thought to the spiritual, allowing him to see the birthright in its true light.

Thus, “Esau” typifies the fleshly man; and his brother, “Jacob [actually, ‘Israel’],” typifies the spiritual man. This would be after a similar fashion to the way Ishmael and Isaac are set forth in preceding Scripture.

(Referring to a more specific part of the type, the name, “Jacob,” has to do with the fleshly [or natural] man; and the name, “Israel,” has to do with the spiritual man [cf. Genesis 32:28-30; Psalm 147:19-20; Isaiah 9:8]. Note, for example, that the separate creation performed by God in Isaiah 43:1 [establishing a second creation within mankind, leaving two creations, Jew and Gentile] had to do with “Jacob,” not with Israel. Thus, this creation, because it was of the natural man, could be passed on through procreation.

Also note in Luke 1:32-33 that Christ’s future reign is to be over “the house of Jacob,” and it is to last “forever [Gk., eis tous aionas (‘with respect to the ages’ — not only the Messianic Era but also all the succeeding ages comprising eternity)].” This verse, referring to the natural man, reveals that the Israelites will not only reside in natural bodies on this present earth throughout the Messianic Era but also on the new earth throughout the eternal ages as well [in complete keeping with the type body Lazarus possessed when he was raised from the dead, foreshadowing the future resurrection of Israel (John 11:6-7, 43-44)].)

Seeing how Scripture presents Esau in connection with the rights of the firstborn is the key to correctly understanding the various spiritual lessons inherent in the different places where the Amalekites are mentioned, for this is exactly the fashion in which they appear in Scripture. The main thing marking the Amalekites would be that of possessing the mind of Esau toward the things of God, particularly those things concerning the rights of the firstborn. And, during Moses’ day, they are first seen in Scripture setting themselves in opposition to God’s firstborn son, Israel (Exodus 4:22-23).

In the type, Israel was called out of Egypt to inherit the rights of the firstborn, within a theocracy, in another land. This was the direction toward which all things surrounding Israel moved (Exodus 15:1-18).

But, then Amalek appeared and stood in the way, seeking through any means possible to stop Israel at this point in the journey, short of the goal of the nation’s calling.

In the antitype, every Christian is a “child” of God, or “son,” as seen in Hebrews 12:5-8, awaiting the adoption, to be followed by a realization of the inheritance belonging to firstborn sons. And this inheritance has to do with another land (heavenly, rather than earthly [cf. Ephesians 1:11-14; Philippians 3:20; Hebrews 3:1]). This is the direction toward which all things in the lives of Christians are presently moving, whether Christians know it or not (most don’t).

And Amalek, the man of flesh, is presently making his appearance — attacking, exactly as in the type (though the light now exists, the darkness remains [cf. Genesis 1:3-5; II Corinthians 4:6]). And Amalek will seek, through every means possible, to stop Christians short of the goal.

In this respect, the man of flesh, typified by Amalek, is presented in Scripture as one whose main goal centers around opposing those called to inherit the rights of the firstborn. He is the one who stands in the way, seeking through every means possible to prevent individuals from coming into a realization of the inheritance to which they have been called.

And how is Amalek to be defeated? That’s what the account of the Israelites’ encounter and battle with Amalek in Exodus 17:8-16 is about. This section of Scripture reveals how the man of flesh is to be defeated, so that redeemed individuals can be victorious in the present warfare, allowing them to one day realize the rights of the firstborn, in another land, within a theocracy.

Slay Amalek, Or…

Either slay Amalek, as the Lord commands, or Amalek will, in the end, rise up and slay you. This is a teaching graphically set forth in the Books of I and II Samuel (cf. Numbers 14:42-43; 20:2-21).

Saul, the first king in Israel, was told by Samuel,

“Now go and smite Amalek, and utterly destroy all that they have…” (I Samuel 15:3).

But Saul rendered incomplete obedience. He spared Agag, the king of the Amalekites; and he saved the best of Amalek’s possessions — the sheep and oxen “to sacrifice unto the Lord,” along with the fatlings, the lambs, and everything that appeared good in his sight (I Samuel 15:7-15).

This resulted in the Lord, through Samuel, rejecting Saul as king over Israel (I Samuel 15:16-28). And in later years, because Saul had not previously carried out the Lord’s command concerning Amalek, an Amalekite appeared and slew Saul after he had been mortally wounded in a battle with the Philistines.

The account of Saul’s death in I Samuel 31:1-6 and the account given to David by the Amalekite who killed Saul in II Samuel 1:2-10 must be compared to see and understand exactly what occurred. Saul had been mortally wounded in battle, he fell on his sword in an attempt to kill himself, but he failed in the attempt. An Amalekite then appeared; and, responding to Saul’s question, “Who art thou?”, he said, “I am an Amalekite” (II Samuel 1:7-8).

Then Saul said,

“Stand, I pray thee, upon me, and slay me: for anguish is come upon me, because my life is yet whole in me” (II Samuel 1:9).

And the Amalekite, relating the story to David, said,

“So I stood upon him, and slew him, because I was sure that he could not live after that he was fallen: and I took the crown that was upon his head, and the bracelet that was on his arm…” (II Samuel 1:10).

Saul, in the beginning, had been commanded to slay Amalek. But he didn’t. And, in the end, after Saul had “fallen,” Amalek not only slew him but stripped him of his regality.

That is the central point in the Old Testament to which the warning in Revelation 3:11 relates:

“Behold I come quickly: hold that fast which thou hast, that no man take thy crown.”

Either slay Amalek now, as the Lord commands, or he will bring you down and, in the end, rise up, slay you, and take your crown.

And the “crown” has to do with the regal part of the rights of the firstborn. It has to do with occupying a position with Christ in the coming kingdom, for only crowned rulers will ascend the throne with Christ and realize the other two aspects of the birthright (being not only kings but priests [king-priests], and receiving a double portion of all the Father’s goods as co-heirs with the “King of kings, and Lord of lords”).

Means and Length of the Battle

In the account of the battle with Amalek in Exodus 17:8-16, Moses, accompanied by Aaron and Hur, ascended a nearby hill while the Israelites fought with Amalek in the valley below. And during the battle, as long as Moses held “the rod of God” high in his hand, the Israelites prevailed. But when he lowered the rod (a sceptre [Exodus 4:20-23]), Amalek prevailed (Exodus 4:10-11).

There would be a dual type in relation to Moses holding the sceptre on the top of the hill. Though Christ, fulfilling one part of the type, would need no help, Christians, fulfilling the other part of the type, would need help. And Aaron and Hur can be seen in the second part of the type.

One part of the picture concerns Christ fighting the battle on the Christians’ behalf, and the other part of the picture concerns Christians engaged in the battle as well. And Christians grow weary in the battle and need help from fellow-Christians also engaged in the battle. Christians are to help one another in this respect.

That’s what Hebrews 10:23-25 is about. We are told to “hold fast the profession of our faith [lit., ‘the confession of the hope’] without wavering”; and we are told to associate ourselves with other Christians of like mind to encourage, exhort, and pray for one another, “and so much the more,” as we “see the day approaching.”

It is, at times, a lonely and weary battle in the place of exile; and Christians have been exhorted to help one another in the race of the faith. They are exhorted to encourage one another and help one another hold the sceptre high as each goes forth, properly arrayed, to combat the enemy with the Sword of the Spirit (Ephesians 6:10-18).

And the battle, after this fashion, is to be fought “until the going down of the sun” (Ephesians 6:12), which can only depict a battle lasting the entire duration of the Christian life. Christians are in the race of the faith for the long haul, and the battle exists throughout the entire course of the race.

When Moses began to grow weary in the battle, Aaron and Hur not only helped hold his hands up but they also placed a stone under Moses so that he could sit, though still holding the sceptre high. And, through Aaron and Hur’s help, Moses was able to continue after this fashion for the entire duration of the time. Scripture reads, “…his hands were steady until the going down of the sun” (Ephesians 6:12).

The “stone” upon which Moses sat itself pointed to the kingdom of Christ, to which the “rod,” the sceptre, he held pointed (Daniel 2:34-35, 44-45). Then, beyond that, Moses, Aaron, and Hur had gone up to the top of a particular hill — “the hill”; and the word “hill,” as “mountain,” when used in a symbolic sense in Scripture, signifies a kingdom (Isaiah 2:2-4). Typically, they fought the battle from the top of a particular kingdom as they held up the sceptre.

Everything about realizing victory in the battle against Amalek centers around one thought — taking one’s eyes off the things pertaining to the present kingdom under Satan and fixing them on the things pertaining to the coming kingdom under Christ.

In the words of Genesis 19:17,

“…escape to the mountain, lest thou be consumed.”

Lamp Broadcast - Amalek by Arlen Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Amalek, The Spiritual Warfare Flesh, Spirit, By Arlen L. Chitwood.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Two Rocks
Significance of Moses’ Action in Exodus, Numbers
By Arlen L. Chitwood of Lamp Broadcast
Two Rocks
Significance of Moses’ Action in Exodus, Numbers
By Arlen L. Chitwood of Lamp Broadcast

Part I of III

“Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel” (Exodus 17:6).

“And the Lord spake unto Moses, saying,

Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts to drink.

And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also” (Numbers 20:7-8, 11).

There are two accounts in Scripture of Moses striking rocks with his rod, with water coming out each time. One occurred near the beginning of his ministry (during the first year), and the other occurred near the end of his ministry (either very near or during the last year, the fortieth year).

Moses had been commanded to strike the first rock, but not so with the second rock years later. Rather, Moses had been commanded to speak to this rock, and it would give forth water. But Moses, in a rebellious act, after he had gathered the congregation together, struck the rock twice rather than speaking to it.

Nevertheless, even though he had struck the rock (not once, but twice), in direct disobedience to God’s command, water still issued forth; and it issued forth abundantly.

But, though God supplied water from the rock after this fashion, in spite of that which Moses had done, his act of disobedience would carry grave consequences. Moses, because of the gravity of that which had been done, would not be allowed to lead the Israelites into the land covenanted to Abraham, Isaac, and Jacob. In fact, Moses would not even be allowed to enter this land, though he would be allowed to see it from a distance before he died (Numbers 20:8-12; 27:12-14; Deuteronomy 34:1-5).

These two incidents — one occurring near the beginning of Moses’ ministry, and the other occurring near the end of his ministry — point to two parallel incidents occurring in the history of Israel, during the 1,500 years extending from Moses to Christ.

The first, associated with Moses striking the first rock, occurred at the beginning of God’s dealings with the nation; and the second, associated with Moses striking the second rock, occurred near the end of God’s dealings with the nation, prior to His setting the nation aside to take out of the Gentiles “a people for his name” (Acts 15:14).

Then, God’s future dealings with Israel in this same respect can be seen in His subsequent dealings with the nation under Joshua, following Moses’ death. But even though this lies beyond the experiences of Moses — the entrance of the Israelites into the land under Joshua, typifying their future entrance into the land under Jesus (Hebrews 4:8) — this was still a major subject within that which Moses had written. And not only was it a major subject dealt with by Moses, but by the Prophets which followed as well.

The entire Old Testament, beginning with Moses, is simply one continuous revelation detailing all the various facets of the person and work of Christ — past, present, and future. And all the various facets of His complete dealings with both Israel and the Church can be seen within this revelation.

It was all set forth in Moses and the Prophets first. And if a person desires to understand that part of God’s revelation lying beyond Moses and the Prophets — the New Testament — he will have to continually reference the Old. And the converse of that is equally true.

Not only does the Old Testament provide light for and help explain the New, but many things have been opened up in the New (invariably, after some fashion, through Old Testament revelation) which also help explain things in the Old.

One Testament HAS TO BE studied and understood in the light of the other. Scripture HAS TO BE compared with Scripture. One part of Scripture HAS TO BE understood in the light of another part or other parts of Scripture.

And continual review after this fashion, under the leadership of the indwelling Holy Spirit, is the price one must pay for a knowledge of the Word of God.

Two Inseparably Related Types

According to I Corinthians 10:4, the first rock which Moses struck, with water flowing out, typified Christ; and it could only have typified Christ being struck, crucified. In this respect, the striking of the rock in Exodus 17:6 could only have reflected back on that which had previously occurred in Egypt — the decreed death of the firstborn, and the institution of the Passover. It had to do with the paschal lambs being struck in the place of the firstborn in the family. It had to do with a vicarious striking, a vicarious death.

Thus, both the striking of this rock in the wilderness and the prior death of the paschal lambs in Egypt pointed to and typified the Paschal Lamb being struck almost 1,500 years later. At Christ’s first coming, the Paschal Lamb was slain by Israel, as the nation had slain the paschal lambs during Moses’ day, or as Moses had subsequently struck the rock.

Then, water flowing out when the rock was struck, with the people drinking from the smitten rock simply formed a continuing picture of the previous type — the blood being applied and the lambs being eaten following the paschal lambs being slain, being struck (cf. Exodus 12:8-11; John 6:53-56; I Corinthians 5:7-8).

A Complete Work in the Antitype

Placing the two types together (Exodus 12; 17), there was a literal application of the blood, an eating, and a drinking (with spiritual implications also seen [I Corinthians 10:4]); and these types together foreshadowed an application of the blood (through believing) and a spiritual eating and drinking in the antitype. And the same thought of eating is seen in a corresponding type, pointing to the same antitype — a literal eating of manna in the type, pointing to a spiritual eating in the antitype (Exodus 16:14ff).

And whether the type is drawn from applying the blood, eating of the paschal lambs, eating of the manna, or drinking from the rock, one overall picture can be seen in the antitype.

Following the application of the blood, rather than a literal eating of the Living Word (an impossibility), there is a spiritual eating and drinking — an assimilation of the written Word (rather than this same Word made flesh), which is itself living.

Then, drinking His blood, as seen in John 6:53-56, can only be a reference to another facet of the same thing. It is the blood of Christ which cleanses from all sin (I John 1:7); and note an allusion to this in John 15:3, connected with Christ’s words.

Christ, speaking to His disciples, stated, “Now ye are clean through the word which I have spoken unto you.” The reference was back to His statement in verse two, and more specifically to the word “purgeth.” The words in the Greek text translated “purgeth” (v. 2 [kathairo]) and “clean” (v. 3 [katharos]) are cognate words, carrying the same basic meaning — “clean,” or “cleanse” (the word “catharsis” is an Anglicized form of the Greek word katharos). Verse two has to do with cleansing through cutting off the dross, through purging; and verse three refers back to this cleansing.

Drinking Christ’s blood would have reference to the Word in the preceding respect. It is the Word which relates the power and capabilities of the only thing which can cleanse from sin — the blood of Christ on the mercy seat in the heavenly sanctuary (I John 1:7-2:2). Accordingly, the reference, as it would relate to Christians today, could only be to Christ’s high priestly ministry in the sanctuary on behalf of those redeemed through His finished work at Calvary (cf. John 13:5-12).

Thus, whether eating the slain lambs, eating the manna, drinking from the rock, or drinking Christ’s blood in John 6:53-56, only the saved can be in view. An individual in the type had to first avail himself of that made possible through a slain lamb and shed blood (properly applying that blood) before he could assimilate the lamb. And it is the same in the antitype.

Further, unsaved individuals cannot act in the spiritual realm. They are spiritually dead, separated from the Spirit to lead them “into all truth” (John 16:13), and completely incapable of acting in this realm.

And this is the reason that the Word of God is “foolishness” to them (I Corinthians 2:14). Any attempt by the unsaved to understand the Word of God or to act in the spiritual realm, in any capacity, is nothing more than the natural seeking to discern or to act within that which is spiritual, completely apart from the guidance which God has provided for the saved through His Holy Spirit.

It would be impossible for an unsaved person to eat of the slain Lamb, drink from the smitten Rock, or drink the blood of the slain Lamb and remain within the symbolism seen through these acts. All of this lies within the spiritual realm — type or antitype. The eating and drinking, as previously stated, can only follow the appropriation of the blood (type or antitype).

These experiences in the antitype can only refer:

1) To saved individuals availing themselves of the written Word (for spiritual nourishment — an eating of the Lamb, an eating of the Manna, and a drinking from the Rock).

2) To saved individuals availing themselves of the Word in the sense of John 15:3 (which, relative to sin in the life of a believer, can only have to do with Christ’s high priestly ministry and His blood on the mercy seat).

Thus, Moses striking the rock in Exodus chapter seventeen can only be a reference back to the death of the paschal lambs in Egypt and the application of the blood of these lambs (Exodus 12:6-7). And the water flowing out of the rock moves beyond the slaying of the paschal lambs and the application of the blood. It parallels the subsequent eating of these lambs in Exodus 12:8-11.

But what about the rock in Numbers? It was not to be struck. Rather, this rock was to be spoken to. And, even though it was struck, water still issued forth; and it issued forth abundantly.

To what aspect of the person and work of Christ does the striking of this rock speak? It can’t speak of the same thing as the first rock, for this second rock was not to be struck. But even though it doesn’t speak of the same thing, water still issued forth when this rock was struck — something which would reflect back on that seen through the first rock being struck. But still, it’s the second rock being struck, not the first. And, again, this rock was not to be struck.

Studying the striking of these two rocks in the light of that which occurred at Calvary some 1,500 years later, the entire matter becomes clear. Moses struck two rocks in the type, showing two different facets of the type; and the Israelites struck one Rock (Christ) in the antitype, wherein both facets of the type can be seen.

Viewing the entire matter together after this fashion — the striking of both rocks by Moses in the wilderness, and the striking of the one Rock by the Israelites at Calvary — there are probably no other parts of Old Testament revelation which better clarify a particular aspect of that which occurred at Calvary.

And the converse of that is equally true. These same events surrounding Calvary will, in turn, help explain the various things surrounding Moses striking the two rocks. Only through studying them together — the Old Testament types and the New Testament antitype — can the complete picture be seen in all its clarity and fullness.

Lamp Broadcast - Two Rocks, Part I, by Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Two Rocks by Arlen L. Chitwood of Lamp Broadcast, Part I.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Two Rocks
Significance of Moses’ Action in Exodus, Numbers
By Arlen L. Chitwood of Lamp Broadcast

Part II of III

“Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel” (Exodus 17:6).

“And the Lord spake unto Moses, saying,

Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts to drink.

And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also” (Numbers 20:7-8, 11).

The rock in Exodus 17:6, as previously seen in Part I, reflected back on that which had occurred in Egypt the night of the Passover. Both the paschal lambs being slain and the rock being struck typify Christ being slain/struck at Calvary.

But that which followed the application of the blood in Exodus chapter twelve — an eating of the paschal lambs, a drinking of the water, or a reference to the drinking of blood in John 6:53-56 — had to do with things beyond the death of the firstborn. They had to do, not with a past deliverance, but with a present deliverance which would be realized in the future.

For the Israelites in the type, it had to do with a deliverance from Egypt and realizing a future inheritance in an earthly land within a theocracy.

For Christians in the antitype, it has to do with a deliverance from that which Egypt typifies — the world — and realizing a future inheritance in a heavenly land within a theocracy.

And, relative to this present deliverance with a future realization, particular attention must be paid to Christ’s present ministry in the sanctuary. In the antitype of Aaron’s high priestly ministry in the earthly sanctuary, Christ is presently performing a high priestly ministry in the heavenly sanctuary (following His finished work at Calvary, following the sacrifice of Himself, following Israel slaying the Paschal Lamb).

The Tabernacle, Priestly Work Earthly, Heavenly

Within the symbolism of the tabernacle built at Sinai, one year following the death of the firstborn in Egypt, Christ’s finished work at Calvary and His present work in the sanctuary are clearly depicted through sacrifices and activities occurring on two of Israel’s festivals — the Passover, and the day of Atonement (Leviticus 23:4-5, 27-32). Though other sacrifices depict different things about the same two works of Christ, the distinction between the two, which must be seen, is clearly shown through activities occurring on these two festivals.

Following the building of the tabernacle, the paschal lambs were to be slain and eaten (presumably in the same place) in the courtyard of the tabernacle, north of the brazen altar, “before the Lord” (rather than at Israeli homes, as in Exodus chapter twelve [Leviticus 1:11; Deuteronomy 16:1-7; cf. Job 26:7; Psalm 75:6-7]). And blood from the slain lambs would be sprinkled on the altar rather than placed on the door posts and lintels of the doors in the various homes.

But it was only on the day of Atonement that blood from animal sacrifices (a bullock and a goat, both slain in the same place as the paschal lambs — north of the brazen altar, “before the Lord”) was taken by the high priest into the Holy of Holies. And this blood, unlike the blood of the paschal lambs, was sprinkled on and before the mercy seat (Leviticus 16).

(On the day of Atonement, the high priest in Israel took a bullock, two goats, and two rams.

The high priest first sacrificed the bullock for himself and the other priests, with the blood sprinkled upon and before the mercy seat seven times.

One goat [chosen by lot] was then sacrificed for the sins of the people, with the blood again sprinkled upon and before the mercy seat seven times.

Then the high priest took and placed his hands upon the head of the live goat, confessing the sins of all Israel. The live goat was then entrusted to a man who took it to a place in the wilderness, leaving it there, with the goat never to return to the camp of Israel.

The two rams were then offered as burnt offerings, one for the priests and the other for the people.)

Thus, within the scope of that foreshadowed by the festivals in Leviticus 23, blood shed on the Passover and placed on the altar and blood shed on the day of Atonement and sprinkled on and before the mercy seat in the holy of holies speak of two entirely different works of Christ. The first points to His finished work at Calvary, but the second points to His present work as High Priest in the heavenly sanctuary.

Sacrifices on the Passover had to do with the death of the firstborn; and this is graphically seen in the events depicted in Exodus chapter twelve (associated with Israeli homes in Egypt, but later associated with the tabernacle [the home was the only place which could serve as a sanctuary while the Israelites were in Egypt; but at Sinai, with the building of the tabernacle, a national sanctuary and place where sacrifices could occur then existed]).

And sacrifices on the day of Atonement had to do with a cleansing from defilement of a people who had already availed themselves of the blood of slain paschal lambs — something graphically seen in events surrounding the high priestly ministry of Aaron in the Holy of Holies of the tabernacle.

(A cleansing from defilement, of the nature which only a high priest could provide, was absolutely necessary because the one having availed himself of the blood of a slain lamb continued to reside in a body housing the old sin nature; and because he was subject to sin in this body, a necessary means of cleansing from defilement had to be provided.

And it is exactly the same in the antitype, which is the reason Christ, throughout the present dispensation, is performing a high priestly work in the heavenly sanctuary in the antitype of Aaron’s work in the earthly sanctuary.

Christ, though not of the tribe of Levi, can perform a high priestly ministry typified by Aaron’s ministry simply because He is performing this ministry for Christians, not for Jews. He is performing this ministry for a people not under the Mosaic Economy.

But when Israel is brought back into the picture, Christ’s ministry in a priestly respect will, of necessity, have to change. He, in that day, will exercise a priestly ministry of an entirely different order, one combined with His kingly role. In that day, He will come forth as the great King-Priest after the order of Melchizedek [Genesis 14:17-20; Psalm 110:4; Hebrews 7:11-21].)

Christ’s blood, shed at Calvary, is presently on the mercy seat in the heavenly sanctuary. And this blood on the mercy seat allows Christ to exercise a high priestly ministry for the ones having previously availed themselves of the provision which this same blood shed at Calvary makes possible, i.e., for the ones having believed on the Lord Jesus Christ.

And this present ministry of Christ is with a view to present and future aspects of salvation (salvation of the soul), not the past aspect of salvation (salvation of the spirit).

And it is the same with the water issuing forth from the rock in Exodus 17:6. This had to do with things beyond the events of Exodus chapter twelve, things beyond the death of the firstborn. According to I Corinthians 10:4, all of the Israelites drank from this rock — the same ones who had previously appropriated the blood of the paschal lambs slain in Egypt. And a drinking from the rock had to do with present and future aspects of their deliverance as they moved toward the goal of their calling — entrance into the land set before them.

But still, there was a striking of the rock to produce the flow of water; and this could only reflect back on previous events in Egypt surrounding the slaying of the paschal lambs. Israel had been commanded to slay the paschal lambs in Egypt, and Moses had been commanded to strike the rock in the wilderness about a month later.

A Striking of the Rock — from Type to Antitype

Now, the question: If God had commanded His people to slay the paschal lambs and strike the rock, why, some fifteen hundred years later, when the Jewish people slew the Paschal Lamb in the antitype, struck the Rock in the antitype, were they so spoken against?

The paschal lamb was given to Israel, and it was given to Israel to be slain, for a purpose. Existing controversy in the world today over who slew Christ is easily settled from Scripture. Christ was the Paschal Lamb, and Israel alone could slay this Lamb. Further, Scripture plainly attributes this act to Israel (Acts 2:23, 36; 3:13-15; 7:52).

The Paschal Lamb was to be slain, the Rock was to be struck. God had commanded that this be done in the two types. This is why the paschal lamb was given to Israel! It was given to the Jewish people to be slain!

Thus, when Israel slew the Lamb, struck the Rock in the antitype — even though they were slaying a Man (which would be immaterial, for the O.T. plainly taught that a Man would die in this capacity [cf. Genesis 3:6; 4:8; 22:2; Isaiah 53:1ff]) — again, why were they so spoken against?

Note Peter’s and Stephen’s words to the Jewish people following their slaying the Lamb, following their striking the Rock:

“Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain” (Acts 2:23).

“Which of the prophets have not your fathers persecuted? And they have slain them which shewed before of the coming of the Just One; of whom ye have been now the betrayers and murderers” (Acts 7:52).

Israel slew the Lamb, struck the Rock, in accordance with God’s command. Yet, they are spoken against for this act. How can this be? How can Israel be guilty of doing this “by wicked hands”? Or, how can the Israelites be called “murderers” for this act?

And, beyond that, the nation is presently looked upon as being unclean in God’s sight because of this act. How could God look upon the Jewish people in this manner if they did that which He had commanded them to do?

(Note in the account dealing with the Israelites touching a dead body, producing uncleanness — forming a type — The Jewish people are seen as being unclean through contact with the dead body of their Messiah. And, as the Israelite who touched a dead body could be cleansed only on the third day or the seventh day [Numbers 19:11ff], so with Israel.

The Jewish people will be cleansed from their defilement only on the third day [the third one-thousand year period] dating from events surrounding Calvary, or on the seventh day [the seventh one-thousand-year period] dating from events surrounding the earth’s restoration and man’s beginning.)

Actually, there can be no such thing as following God’s command and being declared guilty after this fashion. There’s far more involved than Israel simply slaying the Paschal Lamb, striking the Rock, in accordance with God’s command. And these things are seen in events surrounding Moses striking the second Rock toward the end of his ministry (ref. Part III) 

Lamp Broadcast - Two Rocks, Part II, by Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also Two Rocks by Arlen L. Chitwood of Lamp Broadcast, Part II.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Two Rocks
Significance of Moses’ Action in Exodus, Numbers
By Arlen L. Chitwood of Lamp Broadcast

Part III of III

“Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel” (Exodus 17:6).

“And the Lord spake unto Moses, saying,

Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts to drink.

And Moses lifted up his hand, and with his rod he smote the rock twice: and the water came out abundantly, and the congregation drank, and their beasts also” (Numbers 20:7-8, 11).

The rock brought into view toward the end of Moses’ ministry was not to be struck, as the first rock seen near the beginning of his ministry. Rather, God clearly commanded Moses to speak to this rock. And through this process — speaking to the rock rather than striking the rock — it would give forth water.

And note the place which the striking of this rock occupies in Scripture. It is set immediately following the type dealing with an Israelite touching a dead body and being unclean.

The account of uncleanness through contact with a dead body is seen in chapter nineteen; and the account of Moses striking the rock near the end of his ministry, in violation of God’s command to “speak to the rock,” is in the next chapter, chapter twenty.

Then, something additional is also seen in this section of Scripture. In chapter twenty-one there is the account of Moses placing a brazen serpent on a pole for all those who had been bitten by serpents (because of sin) to see (Numbers 21:5ff). And Christ, in John 3:14, called attention to this type and associated it with His being lifted up at Calvary. It was look and live in the type, and it is look and live in the antitype.

But the type goes beyond that and really deals more centrally with another issue. Those in the type who were dying because of the snake bites were individuals who had previously appropriated the blood of the paschal lambs, whether in Egypt or during the intervening forty years when the yearly feast was kept (note that events in these chapters occur near the end of this forty-year period). Thus, the type really deals centrally with the saved rather than with the unsaved, though it can be used relative to the unsaved.

Any part of the Word of God always has a primary interpretation; but any part, invariably, also has secondary applications as well. And the account of sin in the camp of Israel in Numbers chapter twenty-one is one of the numerous such instances in Scripture.

The reference to the brazen serpent being placed on a pole and lifted up can only refer to one thing — Christ being placed on the Cross and lifted up. But beyond that matters begin to broaden. There is a preaching of the Cross for the unsaved (I Corinthians 2:2; 15:3), and there is a preaching of the Cross for the saved (I Corinthians 1:18; cf. Matthew 16:24ff).

Because of Christ’s finished work at Calvary — dying as the Paschal Lamb, shedding His blood — unsaved man, “dead in trespasses and sins,” can look and live (realize the salvation of his spirit). He can be eternally saved.

And because this same blood is presently on the mercy seat in the heavenly sanctuary, with Christ exercising the office of High Priest, saved man — one who has “passed from death unto life,” but becomes unclean through sin — can look and live (ultimately realizing the salvation of his soul). He can be cleansed from defilement encountered during his pilgrim walk, realizing the goal of a calling beyond his presently possessed eternal salvation — that of ultimately occupying a position as co-heir with Christ in the kingdom.

This whole section in the Book of Numbers (Numbers 19-21) has to do with disobedience, rejection, and death, with life (through obedience) seen to follow.

In chapter nineteen there is uncleanness and death (uncleanness wrought through contact with a dead body), in chapter twenty there is disobedience through striking the second rock, and in chapter twenty-one disobedience is again seen through the people speaking “against God, and against Moses” (Numbers 21:5).

But life can follow beyond the disobedience, rejection, and death. Provision has been made through the One having been lifted up. As in the type, so in the antitype — it is look and live.

All of this ties together, dealing with the same matter. One facet is seen in chapter nineteen, another facet is seen in chapter twenty, and another facet is seen in chapter twenty-one. This is a case of three different successive types presenting different facets of the same picture and shedding light on one another.

And that is the way matters exist in Biblical interpretation.

Scripture has been structured a certain way; and, in order to correctly understand and grasp God’s revelation to man, IT HAS TO BE viewed and studied after the manner in which God gave it to man.

Alternate means for correctly grasping and understanding the Word of God NO MORE EXIST than do alternate means exist for salvation.

Moses striking the rock in Numbers 20:11, in direct disobedience to God’s command, both textually and contextually, can only foreshadow Israel’s crucifixion of her Messiah. But something is in view about the crucifixion which is completely different than that revealed by Moses striking the rock in Exodus 17:6. And this can easily be seen through comparing the type with the antitype.

Two Different Words, Two Different Rocks

Two different Hebrew words are used for “rock” in Exodus 17:6 and Numbers 20:8, 11. Both words mean “rock,” but the word used in Numbers, drawing from the root form of the word, carries a thought which the word used in Exodus doesn’t carry. The word used in Numbers carries the thought of “height,” or “elevation,” something not seen at all in the Hebrew word used for “rock” in Exodus.

The rock in Exodus which Moses struck depicts Christ as the lowly One, the suffering Servant, the One Who would be struck and die. But the rock which Moses struck in Numbers, carrying the thought of “height” or “elevation,” depicts Christ as the exalted One, the One Who would rule and reign.

This whole overall thought was at the heart of John the Baptist’s question in Matthew 11:3:

“Art thou he that should come, or do we look for another?”

(Because both a suffering and a reigning Messiah are seen in the O.T., many Jews of John’s day, attempting to reconcile these two lines of prophecy concerning their Messiah [how their Messiah could both suffer and reign], looked for two Messiahs to appear — one from the house of Joseph, who would suffer and die; and another from the house of David, who would rule and reign. John’s question seems to allude to this thought, prevalent in his day.)

Christ’s response though clearly revealed which rock in the Old Testament was in view. It was the one in Numbers, for the signs which He was performing (Numbers 20:4-6) had to do with the exalted One and His Kingdom, not with the lowly One and Calvary.

Christ was born King, He offered the kingdom of the heavens to Israel, and it was in a regal capacity that He was rejected, tried by Pilate, and crucified. He presented Himself to Israel as the Rock in Numbers, not as the Rock in Exodus (Matthew 2:2; 4:17; 21:38; 22:2-7).

When Pilate brought Jesus forth to the Jewish people, having found “no fault” in Him, he announced to them, “Behold your King.” And the caption which Pilate placed above His head at the time of the crucifixion read, “This is Jesus the King of the Jews” (Matthew 27:37; John 18:33-38; 19:14).

(For information on “signs” in Scripture, particularly as they appeared in the Gospels and the Book of Acts, refer to the author’s books, SIGNS IN JOHN’S GOSPEL and FROM ACTS TO THE EPISTLES.)

Israel, as Moses in Numbers, not only struck the Rock which had to do with “height,” “elevation,” but Israel, as Moses, also struck this Rock in direct disobedience to God’s command. And, as Moses struck the rock twice in his day, so did Israel strike the Rock 1,500 years later in the same dual, disobedient manner.

The Jewish people, though they struck Christ in the antitype of the Rock in Numbers, they, in the process, struck Him in the antitype of the Rock in Exodus as well. They not only slew their King, but they also slew the Paschal Lamb (John 1:29) — an act for which no condemnation could ever be leveled against the nation.

And to insure their King’s crucifixion, they even went so far as to claim allegiance to a pagan Gentile ruler — “We have no king but Caesar” (John 19:15).

And as Moses was denied entrance into the land for his act in the type, the same thing is seen relative to Israel in the antitype. Because of Israel’s rejection of the proffered kingdom, their rejection of the nation’s King, and their slaying the One Whom they knew to be “the heir,” the kingdom was taken from Israel (Matthew 21:38-43).

Thus…

Thus, the fact remains. Christ presented Himself to Israel as the nation’s Deliverer in relation to regal activities, not in relation to activities surrounding Calvary. And it was in this capacity that Israel struck the Rock. They slew their King, though, in the process, they also slew the Lamb.

Moses struck the rock in Exodus at the very beginning of God’s dealings with the nation. The Jewish people had slain the paschal lambs in Egypt. And Moses striking the rock near the beginning of his ministry, shortly after the Israelites had left Egypt, would correspond to and reflect back on the previous slaying of the paschal lambs in Egypt and that foreshadowed through the slaying of these lambs (Christ’s finished work at Calvary, 1,500 years later, dying as the Paschal Lamb).

Then, Moses struck the rock in Numbers near the end of the time God used him to lead the nation. And this also reflected back on that seen through the striking of the first rock (the previous death of the paschal lambs in Egypt, again foreshadowing Christ’s finished work at Calvary 1,500 years later).

The correctness of the previous is seen in the fact that ”water” issued forth from both rocks when struck, and Scripture specifically calls attention to water issuing forth abundantly when the rock in Numbers was struck. The only way this could possibly occur is seeing the striking of the second rock (done in disobedience) reflect back on that foreshadowed by the striking of the first rock (done in obedience).

And the reason for water issuing forth abundantly when the second rock was struck, though done in disobedience, can easily be seen in the antitype. The Jewish people 1,500 years later, in disobedience, struck this second Rock (the Rock having to do with height, elevation, regality); and, in the process, in obedience, they struck the first Rock as well. And God allowed the water to flow abundantly, exactly as seen in the type.

There is a Jewish Saviour from Whom water will abundantly flow forth for all who look to the One Who has been lifted up, seen in Numbers 21:8-9; John 12:32. It was look and live in the type, and it is look and live in the antitype, not only relative to Christ’s past finished work at Calvary but relative to His continuing work in the heavenly sanctuary as High Priest.

Thus, the consequences of this action by Moses in the type, and by Israel 1,500 years later in the antitype, is another matter entirely, which moves beyond that seen in the striking of the first rock.

Moses paid dearly for his actions, and the Jewish people are presently paying dearly for theirs.

But the whole of the matter involves things completely within God’s sovereign control, through which He will ultimately work out His plans and purposes regarding all things surrounding His Son’s coming reign over the earth.

Lamp Broadcast - Two Rocks, Part III, by Arlen L. Chitwood.pdf in pamphlet form designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Two Rocks by Arlen Chitwood of Lamp Broadcast, Part III.docx in Word Document which is SAFE to open and print.
To website CONTENTS Page.
Anti-Christian
History of Satan’s Anti-Christian Endeavors
By Arlen L. Chitwood of Lamp Broadcast
Anti-Christian
History of Satan’s Anti-Christian Endeavors
By Arlen L. Chitwood of Lamp Broadcast

Part I of II

Another parable put he forth unto them, saying, The kingdom of the heavens is like to a grain of mustard seed, which a man took, and sowed in his field:

Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof (Matthew 13:31-32).

Satan is presently directing his activities against two groups of people in the world. On the one hand he is moving against Israel, and on the other hand he is moving against the Church. He has been at war for centuries, extending into millenniums, against both the old creation in Jacob and the new creation in Christ.

The reason is very simple and obvious: Both of these creations occupy their place in time at the center of God’s preordained activity surrounding His Son throughout the ages (cf. Hebrews 1:2); and the purpose for the very existence of both, when realized, will result in the end of Satan’s present rule over the earth.

Satan has sought for millenniums to use the Gentile nations to do away with Israel, and he has been following a somewhat similar pattern during the past two thousand years in his efforts to do away with Christianity. Aside from an early persecution of Christians at the hands of the leaders in Israel, Satan has used the Gentile nations down through the years as his main instrument to destroy Christianity. Satan and his angels hold the sceptre in the heavenly sphere of the present kingdom, and the Gentile nations hold the sceptre under Satan and his angels in the earthly sphere. Within this framework, power from the heavenlies is exhibited through an earthly rule among the nations in Satan’s ever-continuing anti-Semitic and anti-Christian endeavors. The Gentile nations are being used by Satan on both fronts, though in different ways; and this is a fact which must be recognized.

(For additional information on Satan and his angels’ present rule from the heavens through the Gentile nations here on earth, refer to the author’s book, “Bible One - The Most High Ruleth by Arlen Chitwood.”)

Through Israel First

Though Satan’s warfare against Christians down through the years has been channeled through the Gentile nations, there was a short period, comparatively speaking, of persecution by Israel which preceded the Gentile nations becoming involved after this fashion. Rulers in the nation of Israel, already opposed to the message of Christ and His disciples in the pre-Christian era, became the immediate persecutors of Christians following the inception of Christianity in 33 A.D.

The Church at this time, and for the first few years of its existence (possibly as many as ten years), was comprised only of converts from the nation of Israel; and the rulers of the Jews looked upon Christianity in several different ways — mainly as a perversion of true Judaism, though also as a rapidly spreading movement which was decimating their constituency.

Thus, in their efforts to stop the spread of Christianity, one finds the early persecution of the Church beginning in Jerusalem under Jewry, subsequently resulting in the Christians being “scattered abroad throughout the regions of Judaea and Samaria.” And this is the point in the Book of Acts where Saul, later to become the Apostle Paul, appears on the scene (Acts 4:1ff; 6:8ff; 8:1ff; cf. Acts. 7:58).

Saul was a strict Pharisee who thought he was performing a service for God by striving to eliminate this “new sect.” Saul “made havoc of the Church, entering into every house, and haling [‘dragging’] men and women committed them to prison” (Acts 8:3); and he is seen consenting to the death of numerous Christians during this period (Acts 8:1; 26:10-11).

Saul was on such a mission, headed for Damascus, when the Lord stopped him enroute and revealed the true nature of his persecutions (Acts 9:1-4). Saul was, at that moment, converted; and after his experiences in “the house of Ananias” and subsequently spending “certain days” with the disciples at Damascus, “straightway [‘immediately’] he preached Christ in the synagogues, that he is the Son of God” (Acts 9:8-20).

Beginning at this point, Saul found himself numbered among the persecuted (Acts 9:21-24); and he then began doing that which he previously thought he had been doing — performing a service for God.

The Jewish persecution can be traced in the Book of Acts through about the first thirty years of Christianity’s existence (cf. Acts 4:1-22; 21:27-31). Jewish persecution beyond this point though could only have lasted a few more years, for Jerusalem was destroyed and the Jews dispersed in 70 A.D.

However, before this occurred, the period of Roman persecution commenced; and this is the point in history where Satan began his efforts to destroy Christianity through the Gentile nations. Although Satan used the nation of Israel in this respect during the opening years of the Christian movement, Israel did not constitute one of the nations through which Satan ruled (Daniel 10:21); nor does Israel constitute such a nation today.

Thus, in this respect, the early Jewish persecution of Christians was not exactly the same as that which later transpired under the Gentiles. When the persecution of Christians began under Rome, Satan, for the first time, had the entire matter within the scope of his kingdom and control; and this is where one really finds the master plan of Satan, as it relates to the Church, beginning to unfold.

Then Through Rome

So long as Christianity was thought of as associated with Judaism, the Romans had little problem with Christians in the Empire, for Judaism was recognized as “a legal sect.” But once the Romans began to view Christianity as separate and distinct from Judaism, problems arose — major problems.

Christianity, separate from Judaism, came under the banner of the Roman state; and because of the nonallegiance of Christians to the state, it was seen as “an illegal religion.”

“Religion” and “State” were one in the Roman Empire. The people were polytheistic in their worship, and this extended over into the realm of emperor worship (they deified the emperor); they worshipped many gods, but only one king: Caesar.

On the other hand, “Christianity” and “State” were separate in the Roman Empire. Christians were monotheistic in their worship; they worshipped the one true and living God, and their only King was Christ.

Christian practices were looked upon as treasonable in some quarters, not only because they spoke of a King other than Caesar, but also because they refused to join in emperor-worship. Thus, Christianity gradually became quite unpopular among the Romans; and by the time of Nero (54-68 A.D.), Christians were ready-objects for that which was about to occur — a long-lasting persecution at the hands of Rome.

The event that sparked the beginning of the official persecution of Christians by rulers in the Roman Empire was their being accused of arson when Rome burned in 64 A.D. Although this persecution was limited to Christians in Rome itself, the precedent for and manner of persecuting Christians in the Empire was established at this time.

Christians were burned as human torches, thrown to mad dogs, and slain in other grotesque fashions. And such persecutions were continued at intervals and spread throughout the Empire by nine of Nero’s successors over the next two hundred and fifty years.

But just as a persecution of the Israelites in Egypt resulted in their multiplying and growing (Exodus 1:12), thus it was with a persecution of Christians. Beginning under Jewish persecution and continuing under Roman persecution, the Church experienced phenomenal growth.

Through the persecution and scattering of zealous, missionary-minded Christians, the gospel message had already spread throughout a large segment of the Roman Empire as a result of Jewish persecution, even before the persecution under Rome began. Then, by the year 200 A.D., Christians could be found in all parts of the Empire; and by the year 250 A.D., it is estimated that Christians constituted five to twelve percent of the population of the Empire, a population totaling about 75,000,000.

This is what led Tertullian, one of the early Church fathers living during the time of Roman persecution, to say:

“The blood of the martyrs is the seed of the Church.”

Not all was well with the Church during these years though. False doctrine began to make inroads during about the last one hundred fifty years of Roman persecution. Gnosticism made its appearance in the Church during this time. The Origen school of interpretation then followed (Origen’s system of theology resulted in the influence of an allegorical interpretation of Scripture, with its inherent amillennial eschatology). The doctrine of the Nicolaitanes (a priestly class elevated to a position over the common people) was also becoming widespread.

Then, toward the latter part of this period (about the last fifty years), the Church began to become wealthy. In fact, by the close of this period, Christianity had become the richest religious organization in the Roman Empire.

Thus, as a whole, by the time of Diocletian (the last of the persecuting emperors [284-305 A.D.]), the Church was not at all the same as it had been during the period of early Roman persecution under Nero. In one sense, the Church was ripe for the greatest tragedy that has ever befallen Christianity, a tragedy which some historians, who do not understand Christianity at all, have erroneously called, “The Triumph of Christianity.”

The persecuting edicts of Diocletian were repealed during the opening years of the fourth century by Constantine the Great after he came into power, and Christianity was then regarded as simply another religion in the countries over which Rome ruled. This move by Constantine set the stage for a succeeding move having far-reaching ramifications: The day came when Constantine (for reasons upon which historians differ) embraced Christianity, an act subsequently followed by his efforts to force Christianity on the Empire as its one and only religion.

These efforts of Constantine began a sequence of events which, during the latter part of the century, ultimately resulted in a complete merger of Church and State. In the year 380 A.D., Theodosius I issued an edict that made Christianity the exclusive state religion; and in the year 395 A.D., Christianity was finally recognized as the official and only religion of the Roman Empire.

Christianity then found itself completely enmeshed within a world power in the sphere of governmental authority over which Satan exercised control, completely out of line with God’s plans and purposes for the new creation “in Christ.”

Rather than Christianity converting the world, the world had converted Christianity.

It is this position, assumed by the Church, beginning during the time of Constantine, that some have erroneously called, “The Triumph of Christianity,” when, in fact, it was just the opposite. The “Triumph” was on Satan’s part, not Christendom’s part.

Satan then had the Church exactly where he wanted it. Where the pagan persecuting emperors had failed (although not completely, for Christianity was gradually corrupted during their reign), the so-called Christian emperors succeeded. Satan had attacked the Church from without during the reign of the persecuting emperors; but once the persecutions stopped and Christianity began to be one with the state, the attack by Satan then came from within.

And that which resulted and how well Satan succeeded — a success which has continued into modern times, deteriorating as it has continued — can be seen in Part II of this pamphlet.

In pamphlet form:  Lamp Broadcast – Anti-Christian by Arlen Chitwood, Part I.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also in Word Document:  Anti-Christian by Arlen L. Chitwood, Part I.docx which is SAFE to open and print.
To website CONTENTS Page.
Anti-Christian
History of Satan’s Anti-Christian Endeavors
By Arlen L. Chitwood of Lamp Broadcast

Part II of II

Another parable put he forth unto them, saying, The kingdom of the heavens is like to a grain of mustard seed, which a man took, and sowed in his field:

Which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof (Matthew 13:31-32).

It took Satan about three and one-half centuries to bring the Church completely within his sphere of governmental control. Then, what is referred to as “The Dark Ages” (an expression, not “ages” per se) in Church history rapidly ensued, lasting for over one thousand years; and even though the Reformation (16th century, with a subsequent restoration of great prophetic truths [17th-20th centuries, attaining fruition in the 19th and 20th centuries]), followed “The Dark Ages,” the Church as a whole has never really departed from the position it began to assume during the time of Constantine. Segments of Christendom, at times, have stood apart, but not the Church as a whole; and this continues to be the case even today.

It Becometh a Tree

The parable of the grain of mustard seed in Matthew 13:31-32 reflects upon the position in which the Church has found itself since the time of Constantine. The mustard seed, “the least of all seeds,” was to germinate, grow, and become “the greatest among herbs.” However, the mustard seed in the parable germinated, experienced an unnatural growth, and became “a tree.” Not only this, but following the germination and growth of the mustard seed into a tree, “the birds of the air” came and lodged in its branches.

“A tree” in Scripture symbolizes a national power. In Judges 9:8-15, which relates the oldest known parable in the world, “trees” represent nations which sought to elect a king to reign over them.

Daniel 4:10-12 refers to a vision of “a tree in the midst of the earth,” having a great height which “reached unto heaven.” The interpretation of the vision is given later in the chapter (Daniel 4:20-22), and “the tree” is said to symbolize the kingdom of Babylon. Babylon had grown strong, its greatness reached unto heaven, and its dominion reached to the ends of the earth.

Then in Luke 21:29-32, Christ not only referred to the nation of Israel under the symbolism of “a fig tree” (cf. Matthew 21:18-19; 24:32), but He also referred to Gentile nations under the symbolism of “all the trees.”

(Refer to the author’s book, “Bible One - Prophecy on Mount Olivet, Ch. 8, by Arlen Chitwood,” for information on “the fig tree” and “all the trees.

Also, refer to the author’s book, “Bible One - Mysteries of the Kingdom by Arlen Chitwood,” for additional information on the parables in Matthew chapter thirteen.)

There can be no question concerning Scripture identifying “trees” in a symbolic sense with national powers; and this fact, along with the fact that the grain of mustard seed (another symbol) germinated and subsequently experienced an unnatural growth, must be understood to correctly interpret Matthew 13:31-32.

The next thing to note is the fact that after the national power appeared, “the birds of the air” found places to lodge within that power. Again, one is not left to his own understanding to ascertain the interpretation. In verse four, in the first of the seven parables in this chapter, “the fowls” came and devoured the individuals “sown by the wayside” (literal understanding derived from Matthew 13:19 [ref. ASV]; these are Christians sown at specific places in the world, with a view to their bringing forth fruit [ref. Matthew 13:8]). Then in verse nineteen, in the interpretation of this parable, “the fowls” from verse four are identified with “the wicked one.”

The words “fowl” in verse four and “birds” in verse thirty-two are translations of the same word in the Greek text, and understanding these parables in the light of one another, the “birds” which found a place to rest in the branches of the tree can only be identified with the agents of Satan. That is, after that which is represented by the grain of mustard seed germinated, took an unnatural growth, and became a world power, the agents of Satan simply moved in. Through an unnatural growth, following the germination of the grain of mustard seed, the agents of Satan found a natural place to lodge.

Now, note what must be looked upon as the overall interpretation, which will reveal the identity of that which is represented by the grain of mustard seed. Interpreted in the light of the two preceding parables (which are explained in the text), only one thing can be in view. The first two parables concern Satan’s move against Christianity (not against Israel, for Christ had gone out of the house, down by the seaside [Matthew 13:1]), and it is no different in the third parable. The grain of mustard seed, the object of attack in the parable, can only represent the Church which, somewhere along the way, experienced an unnatural growth and became a world power, something it was not supposed to become at all. And there is only one place in history to which an individual can go to show the fulfillment of such an event.

This is what began to occur during the time of Constantine in the early part of the fourth century, reaching its consummation in the latter part of the century when Christianity was declared to be the official and only religion of the Roman Empire.

The Church was wed to the world. The Church, through its association with a world power after this fashion, was looked upon as being one with that power; and Satan, with his agents, found it to be a very natural thing to simply move in and begin exercising some measure of control.

Note the sharp contrast between the work of Satan in verse four and his work in verse thirty-two. In the former verse, Satan devoured Christians (cf. I Peter 5:8-9); but in the latter verse, there was no need for Satan to devour them. The Christians in this verse had joined his ranks, and he, along with his agents, simply positioned himself among them. They were no longer in a position to bring forth fruit through proclaiming a true witness concerning the kingdom; and he, as a consequence, simply left them alone.

It Remaineth a Tree

Within the scope of the parables in Matthew chapter thirteen, once a course of action had been taken, there was no turning back (e.g., “till the whole was leavened” in the parable of the leaven [Matthew 13:33]); and once fruition had been attained, the text appears to clearly indicate that no change would occur throughout the remainder of the dispensation in relation to that which had come to pass.

This, then, leaves the final form given in the parable as that form which would carry through to the end of the dispensation. That is, once the mustard seed had germinated and grown into a tree (the final form revealed), it would, from all indication, continue as a tree for the remainder of the dispensation.

Not only so, but the birds of the air would also remain in its branches (again, the final form revealed) for the remainder of the dispensation. There is no intimation at all that, sometime during the course of the remainder of the dispensation, the tree could one day become a mustard bush — or anything else — possibly resulting in the birds of the air departing, etc. In fact, such a thought, aside from being contrary to sound interpretation within the scope of the parable, is contrary to any Scripture bearing upon the course of Christianity throughout the dispensation.

(The dispensation would end with Christendom completely leavened, as seen in the Matthew thirteen parables; or, presented another way in Scripture, the dispensation would end with Christendom in a Laodicean state [“…wretched, and miserable, and poor, and blind, and naked”], as seen in Revelation chapter three.

And the Church at the end of the dispensation, during the day in which we live, is so blinded to the position which it is supposed to occupy that Christians forming these Churches have little to no understanding of that which has occurred and continues to occur, with the end result seen Luke 18:8:

“Nevertheless when the Son of man cometh, shall he find faith [lit., ‘the faith’] upon the earth?”

“The faith” has a peculiar reference in the New Testament to the Word of the Kingdom; and the way in which the question is worded in the Greek text of Luke 18:8, a negative response is indicated. That is, when the Son of Man returns, he is not going to find “the faith” being taught in the Churches of the land, liberal and fundamental Churches alike [this is the one place where the two find common ground; neither will have anything to do with the Word of the Kingdom].)

Within the symbolism of “a tree” — from the time of Constantine to the present time — Christendom has found and continues to find itself exactly where Satan wants it. Christendom has been and continues to be associated with “a tree,” a world power (which would have to be Gentile world power during the present dispensation).

From Constantine until Today

Now, how does all of this continue from the time of Constantine even unto today? How, or in what manner, is Christianity still associated with Gentile world power, which would have to be the case with the continuing symbolism of the tree in Matthew 13:32?

The matter is evident on every hand, but it is something which is possibly even more deceptive today than at any other time in history. After all, the “leaven” which the woman placed in the three measures of meal in Matthew 13:33 has been working for almost two millenniums, and Satan has been allowed the same length of time to sharpen the cutting edge of his master plan.

Over a period of hundreds and hundreds of years, Satan, in progressively carrying out his plans and purposes, has created such confusion that no segment of Christendom has escaped unscathed (cf. Luke 18:8). Those from the liberal wing and fundamental wing have, both alike, fallen prey to the wiles of Satan in the area of world government, as he has continued to foster the association of Christians with that symbolized by “a tree.”

The crux of the plan of Satan is to involve Christians in the present kingdom, an involvement which can only detract from the things in which they are supposed to be involved — things having to do with the coming kingdom. The coming kingdom of Christ is symbolized in Scripture by “a great mountain” or “a high mountain” (Isaiah 2:2-4; Daniel 2:35; Matthew 16:28-17:5), and the only escape for Christians in the world today is to go “to the mountain.” In fact, it is, “Escape for thy life [‘soul’]” (Genesis 19:17).

There is no such thing as a Christian being actively involved in both “the tree” and “the great mountain.” When a Christian becomes interested in “the tree,” he loses interest in “the great mountain,” and vice versa.

Thus, the great deception of Satan revolves around his efforts to keep the Christians’ attention centered on the present “tree” rather than upon the coming “great mountain”; and this deception has been present and effectively executed for hundreds of years.

One of the great cries one hears day after day after day over the religious radio stations and religious TV broadcasts, especially within what is recognized as “fundamental Christianity,” is the call for an increased association of Christians with world government. Christians on every hand are continually being exhorted to involve themselves within the political structure of this present world system. They are being exhorted to band together for purposes of becoming a powerful force or voice in the present system, and a Christian who doesn’t follow suit is looked down upon as being among the uninformed.

Again, it would not be “The Triumph of Christianity” should Christians find themselves controlling, after any fashion, Gentile world power today. In fact, as with the association of Christianity and Rome, beginning during the time of Constantine, it would be just the opposite. Modern-day Christian thought relating to the association of Christians with the state would not have been welcomed at all within the Church until at least the latter part of the second century. Then, by the fourth century, the thought of Christians associating themselves with the present government of the earth would have been right at home in the Church, as it continues to exist today.

Those individuals exhorting Christians to become involved in the political structure of this present world system are, in reality, encouraging Christians to forsake their high calling and become involved in matters totally unrelated to their calling. And for Christians to do this is for those Christians to involve themselves in affairs related to the wrong kingdom — the present kingdom of Satan rather than the coming kingdom of Christ.

Christians are to bide their time, keeping their eyes on the things having to do with the coming kingdom of Christ, not on the things having to do with the present kingdom under Satan. The former is about to be manifested, overthrow and destroy the latter, then become a great mountain and fill the whole earth (Daniel 2:35, 44-45).

In pamphlet form:  Lamp Broadcast – Anti-Christian by Arlen Chitwood, Part II.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also in Word Document:  Anti-Christian by Arlen L. Chitwood, Part II.docx which is SAFE to open and print.
To website CONTENTS Page.
Two Types of Fruit
“Gold, Silver, Precious Stones” or “Wood, Hay, Stubble”
By Arlen L. Chitwood of Lamp Broadcast

Two lands are contrasted in Hebrews 6:7-8. The first (v. 7) brings forth “herbs meet for them by whom it is dressed,” and this land “receiveth blessings from God.” The second (Hebrews 6:8) beareth “thorns and briers,” and this land is “rejected, and is nigh unto cursing; whose end is to be burned.”

The land of Canaan and the land of Egypt are set forth after a similar contrast in Scripture.

The land of Canaan is set forth, on the one hand, corresponding to the land of Hebrews 6:7, associated with blessings from God; then it is set forth, on the other hand, as being sharply contrasted with the land of Egypt, which corresponds to the earth under a curse. And though the curse will be lifted for one thousand years (during the coming Messianic Era), at the end of this time “the earth…and the works that are therein shall be burned up” (cf. II Peter 3:10-13).

It is the land of Egypt which corresponds to the land in Hebrews 6:8 — that which bears “thorns and briers… whose end is to be burned [set in sharp contrast to the land and its related fruit in Hebrews 6:7].” And “the land of Egypt” is a type of the world in which man presently lives — a world under a curse, which brings forth “thorns also and thistles” (Genesis 3:17-18).

Whether it be the earth under a curse or natural man connected with the earth, insofar as God is concerned, there can only be total, complete rejection. “That which beareth thorns and briers is rejected.”

The reference in Hebrews though is not to unredeemed man on the earth (although he has been rejected). The reference is to redeemed man who looks to that land which bears “thorns and briers” (Hebrews 6:8) rather than to that land which brings forth “herbs meet for them by whom it is dressed” (Hebrews 6:7). The reference is to the antitype of those Israelites under Moses at Kadesh-Barnea who believed the evil report of the ten spies concerning the land of Canaan, causing them to look back to Egypt rather than out ahead to the land of their calling (Numbers 13:31-14:4).

These Israelites looked back to a land which bore “thorns and briers” rather than out ahead to a land which brought forth “herbs meet for them by whom it is dressed.” And their subsequent overthrow in the wilderness was completely in line with that which God had to say about Egypt, the land to which they had sought to return. Relative to their calling and the land set before them (called out of Egypt to dwell in the land of Canaan as God’s firstborn son, within a theocracy), they were “rejected.” They were overthrown in the wilderness, short of this goal.

And the warning to Christians is that they can, by following the same example, only suffer the same fate. Eternally saved? Yes! But, just as the Israelites under Moses were overthrown on the right side of the blood at a place short of the goal of their calling, so can Christians under Christ be overthrown at the same place, for the same reason, after the identical fashion (cf. I Corinthians 9:24-10:11).

Righteous Lot

The experiences of “righteous” Lot (II Peter 2:7-8) form another Old Testament type — from a different perspective — concerning redeemed man’s calling from the world to a land removed from the world. And, within this account, the type is quite instructive concerning the inability of a carnal, worldly person (though redeemed) to act in any depth at all within the “spiritual” realm.

Lot was among those whom Abraham rescued in the battle of the kings in Genesis chapter fourteen. And, from the record, it seems apparent that Lot was with Abraham when Melchizedek came forth with bread and wine following this battle.

However, it was Abraham alone who was blessed by Melchizedek and was allowed to understand enough about that which was happening to make him lose all interest in the things which the world had to offer (Genesis 14:18-24).

(One aspect of the preceding type would prevent Lot from entering into these experiences, for he was not of Abraham’s seed. But the aspect of the type being viewed is that of two saved individuals in Melchizedek’s presence, not God’s covenant dealings and promises to Abraham and his seed.

Note one facet of teaching from this aspect of the type relative to Christians in the coming kingdom. All will be present when Christ exercises the Melchizedek priesthood, but not all will be blessed.)

Abraham and Lot, in this respect, would fit within the framework of Hebrews 6:1-6. One was allowed to go on into an understanding of the things surrounding Melchizedek, but not so with the other. Viewing their individual backgrounds, the reason becomes evident; and viewing that which occurred in the lives of these two men in subsequent years, the end result is quite instructive.

Abraham lived in “the plains of Mamre,” near Hebron, located in the mountainous terrain of the high country (Genesis 13:18; 14:13; 18:1; 23:17-19; 35:27). Lot, on the other hand, lived in Sodom, in “the plain of Jordan,” in the low-lying country (Genesis 13:10-12; 14:12; 19:1).

The difference in these two places would be similar to the difference between Jerusalem and Jericho. Jerusalem was located in the mountainous terrain of the high country, but Jericho was located near the lowest point in the land (actually, on earth), near the Dead Sea at the southern end of the Jordan plain (where Sodom and the other cities of the plain are believed to have once existed).

Jerusalem and Jericho are set in sharp contrast to one another in Scripture. One is “the city of the great King,” from which blessings for the nations of the earth will flow during the coming age (Psalm 48:2; Zechariah 14:1-21); but “a curse” rests upon the other (Joshua 6:18, 26). And the two places where Abraham and Lot lived are set in similar sharp contrast.

Lot’s downward path can be seen in different places from Genesis 13:10 to Genesis 19:1, and the results of his downward path can be seen in Genesis 14:12-24; 19:1-38.

Lot “lifted up his eyes, and beheld all the plain of Jordan, that it was well watered everywhere…” He then “chose him all the plain of Jordan…dwelled in the cities of the plain, and pitched his tent toward Sodom.” And in the process of doing this, he separated himself from Abraham (Genesis 13:10-12). That is, the carnal believer separated himself from the spiritual believer.

The day came when Lot got into trouble and had to be rescued by Abraham (Genesis 14:12-16). But his long association with the cities of the plain could only have prevented him from seeing beyond the “letter” when Melchizedek subsequently appeared, following the battle of the kings (Genesis 14:18-24); and his failure to see beyond the “letter,” coupled with his long prior association with the cities of the plain, eventually resulted in his not only again living in Sodom but also in his being actively involved within the affairs of the city (Genesis 19:1 [affairs of a city were carried on by men seated at the gate, as was Lot]).

Abraham though, during this same time, dwelled in the high country, removed from the cities of the plain. And, apart from instances such as his rescue of Lot and his intercession on behalf of the righteous in Sodom (Genesis 14:14-16; 18:23-33), the affairs of the people in the Jordan plain were of no moment to him.

Thus, when the day arrived for the destruction of the cities of the plain — as the day will arrive for the destruction of the present world system — two completely contrasting saved individuals can be seen.

And that’s what is in view in Hebrews 6:7-8, along with fruit bearing in each sphere — one of value, the other worthless (cf. I Corinthians 3:12).

Some Christians have been allowed to go on and see that which is taught concerning Melchizedek. Consequently, their interest doesn’t lie in the things of the Jordan plain but in the things of the high country. And they dwell where their interest lies.

Other Christians though, as Lot, have not been allowed to go on and see that which is taught concerning Melchizedek (and, invariably, for the same reason set forth in Lot’s life). Consequently, their interest doesn’t lie in the things of the high country but in those things of the valley instead. And they too dwell where their interest lies.

Escape from Sodom

The Jordan plain with four of its cities was destroyed during Abraham and Lot’s day by “brimstone and fire” from heaven (Genesis 19:24-25; cf. Deuteronomy 29:23). And though Lot was delivered from Sodom prior to this destruction, his deliverance was, as in the words of I Corinthians 3:15, “so as by [‘through’] fire.”

Prior to this destruction, Lot was placed outside Sodom and commanded,

“Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed” (Genesis 19:17).

Note what’s involved in this four-part command. First, “Escape for thy life [‘soul’].” This is the saving of the soul/life. Physical life in this instance? Yes! But far more than just the physical is involved, as becomes evident from the remainder of the command.

The next three parts relate how the soul/life can be saved:

1) “Look not behind thee” (cf. Luke 9:62; Hebrews 12:1-2)

2) “Neither stay thou in all the plain” (don’t remain in the low-lying country [equivalent to Egypt]).

3) “Escape to the mountain” (a “mountain” is used in Scripture symbolizing a kingdom, particularly Christ’s coming Kingdom [cf. Isaiah 2:1-5; Daniel 2:35, 44, 45; Matthew 17:1-5]).

(Note: Contrary to some English translations, the word “mountain” in the Hebrew text of Genesis 19:17 is singular, as in the KJV. The reference is to a “mountain” symbolizing a kingdom, not to “mountains” symbolizing kingdoms. A distinction between “mountain” and “mountains” in this respect can be seen in Isaiah 2:2-3:

“…the mountain of the Lord’s house [the kingdom of Christ] shall be established at the top of the mountains [all the individual earthly kingdoms]…”)

The escape from the plain to the mountain is an escape from Egypt to Canaan — to that land associated with the coming kingdom. This is where one’s attention is to be centered. This is where he is to dwell.

Then this four-part command is followed by that which will happen to a person should he not follow that which the Lord has to say in this respect: “lest thou be consumed.” That is, he will be consumed by that which will itself be consumed; and, as a consequence, he will lose his soul/life.

Lot though had no concept of that which was being stated; and, in reality, even though the Lord had given him this four-part command, he couldn’t follow it.

His spiritual senses had not been sufficiently developed or exercised. He could do no more than act after a carnal fashion, which he did (Genesis 19:19-20). And this is the apparent reason why the Lord, apart from remonstrance, honored his request to be allowed to go to Zoar instead of the mountain (Genesis 19:21-23).

However, Zoar — a city in the plain, spared for Lot — wasn’t the last stop. After the destruction of the other cities of the plain, Lot became afraid to dwell in Zoar and moved out into the mountain to which he had previously been commanded to escape.

But, unlike Abraham, Lot dwelled on the mountain in “a cave” (Genesis 19:30) rather than standing in a place “before the Lord” (Genesis 19:27; cf. Genesis 18:22). He, in effect, dwelled in a place of shame rather than in a place of honor.

And therein is the account of two pilgrims who governed their lives after two entirely different fashions, one day arriving at the same destination and finding themselves occupying diametrically opposed positions, completely commensurate with the fashion in which they had governed their lives during their previous pilgrim journey.

Thus will it be with Christians on the Mountain in that coming day.

In pamphlet form:  Lamp Broadcast - Two Types of Fruit by Arlen L. Chitwood.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also in Word Document:  Two Types of Fruit by Arlen L. Chitwood.docx which is SAFE to open and print.
To website CONTENTS Page.
Israel, in the Land Today
The Beginning of God’s Promised Restoration?
Or, Is This Jewish Presence in the Land Something Else?
By Arlen L. Chitwood of Lamp Broadcast

Because of continued Israeli disobedience extending over centuries of time, in the eighth and seventh centuries B.C., God, remaining true to His Word, uprooted the Jewish people from their land and drove them out among the nations (Leviticus 26:21ff; Deuteronomy 28:15ff), with the Times of the Gentiles then ensuing. And He drove them out among the nations for a purpose. It was there, among the nations, in subjection to the nations during the Times of the Gentiles, that God had decreed He would deal with His people relative to repentance, followed by restoration (Leviticus 26:40ff; II Chronicles 7:12ff).

In short, the disobedient Jewish people would be driven out among the nations and not be removed until they had repented. God drove them out among the nations to effect repentance through persecution at the hands of the nations, and He would not restore them to their land until His purpose for removing them had been realized.

With that being the case, how could remnants of Jews return at two periods in history? Following the seventy-year Babylonian captivity, three remnants, over time, returned to the land from Babylon (between 538 and 444 B.C., forming the nucleus for a remnant still there over four hundred years later when Christ was on earth); and the other has returned during modern times (forming the present nation of Israel, over 6,000,000 strong).

Since God drove His people out among the nations to effect repentance, why has God allowed these remnants to return prior to repentance?

The answer, in both instances, is evident:

There had to be a remnant in the land in connection with Christ’s first coming, and there has to be a remnant in the land in connection with Christ’s second coming. But, just as the remnant in the land at Christ’s first coming was driven back out among the nations, so will it be with the remnant in the land in connection with Christ’s second coming.

The remnant presently in the land, though comprising some two-fifths of world Jewry and a recognized nation, is going to one day be uprooted and driven back out among the nations. They have to be, if for no other reason than the fact that they have to be in the place where God has decreed that He will deal with the Jewish people relative to repentance.

And, according to Scripture, this is exactly what will occur in the middle of the coming Tribulation when the man of sin, the Beast, the Antichrist, breaks his covenant with Israel and seeks to destroy the nation from off the face of the earth (Matthew 24:15ff; Luke 21:20ff).

The nation of Israel, as we know it today, will cease to exist at this time as a recognized nation among nations. And God will then deal with all of the Jewish people out in Antichrist’s kingdom relative to repentance.

Jonah, a Type

This is set forth in type in the Book of Jonah, relating the story of a disobedient Jewish prophet, running from the Lord, along with that which then occurred.

Jonah had been commanded to go to Nineveh, a Gentile city, and proclaim God’s message to those in that city. But Jonah, in disobedience, went in an opposite direction. He booked passage on board a ship headed west, to Tarshish (Jonah 1:1-3).

Once out on the Mediterranean Sea, a severe storm arose, one so intense that the ship and crew found themselves in danger of being destroyed. And the crew finding that a Jewish prophet, asleep in the hold of the ship, was responsible for the storm, did the only thing which could be done to save the ship and crew. They, at Jonah’s direction, cast him overboard, into the sea. And, with Jonah off the ship and in the sea, “the sea ceased from her raging” (Jonah 1:4-16).

Then, it was in the sea that God both protected Jonah from destruction and dealt with him relative to repentance. God prepared “a great fish” to swallow Jonah to protect him from destruction, and God then dealt with him relative to repentance while in “the belly of the fish.”

Repentance occurred after two days, with God then raising Jonah up on the third day and placing him back in the land of Israel (Jonah 1:17-2:10).

(Note how Scripture deals with the expression “three days and three nights,” found in Jonah 1:17 and referenced in Matthew 12:40. Scripture deals with the matter quite differently than man often does in his Western way of thinking. Scripture deals with the matter in the sense of any part of a day forming the whole of that day, along with the corresponding night period; and Scripture even references the expression found in Jonah 1:17 and Matthew 12:40 two other places in the O.T. where the matter is clearly dealt with after this fashion [I Samuel 30:1, 12-13; Esther 4:16-5:1; cf. Genesis 40:12-20; 42:17-18; II Chronicles 10:5, 12; Matthew 27:62-64].

Thus, Jonah had to be raised on the third day, as Christ not only had to be but was raised on the third day as well [Luke 24:7, 21, 46]. To be raised after a full three days and three nights [72 hrs.], within man’s Western way of thinking, could only be a resurrection no sooner than the fourth day within the way Scripture handles the matter.

Since Christ was raised on the first day of the week [our Sunday, on the Feast of First Fruits], the day of His crucifixion, from a Biblical standpoint, cannot be open to question. The first day of the week was the third day from the sixth day of the previous week [our Friday]. “Friday” was the first day, “Saturday” the second day, and “Sunday” the third day. The matter is really that clear and simple if one allows Scripture to interpret itself.

Christ, as Jonah, was in the place of the dead “three days and three nights,” exactly in line with the way Scripture handles the matter in the O.T. And to handle the matter any other way [e.g., a Wednesday crucifixion, as some attempt to do, having Christ raised on the fifth day] is completely out of line with Scripture.

And not only is the preceding the case, but all these attempts to align Jonah 1:17 and Matthew 12:40 with our Western way of thinking destroy the septenary structure of Scripture. Dating from the crucifixion, all three of God’s firstborn Sons [Christ, Israel, and the Church following the adoption] are going to be raised up to live in God’s sight on the third day, the third 1,000-year period.)

“The sea” where Jonah was cast is used in Scripture in a metaphorical manner to signify the nations; and Jonah being on “the ship” instead of in the sea in the first part of this account could only be seen in the same symbolic manner to show Jonah in the land of Israel rather than out among the nations, i.e., as being on the ship was the only place removed from the sea, being in the land of Israel would be the only place removed from the nations.

Because of his disobedience, Jonah eventually found himself in the sea, which is where God dealt with him relative to repentance. Within the framework of that which the type is about — Jonah as a type of Israel — God could not deal with Jonah on board the ship. Jonah had to be cast into the sea before God could deal with him in the respect seen.

And this is where Israel has been for the past 2,600 years — in the sea, scattered among the nations (i.e., aside from remnants in the land), experiencing persecution at the hands of the nations, with God using the persecuting nations to ultimately bring Israel to the place of repentance.

The picture in Jonah though doesn’t cover the entire 2,600 years, just the last 2,000. The account forms a dual type of both Christ and Israel, with the “three days and three nights” taking one back only to the time of the crucifixion.

Thus, the account deals with the last 2,000 years of Man’s Day (two days, the present dispensation) and merges into the 1,000-year Lord’s Day (one day, the third day, the Messianic Era).

For two days (for 2,000 years, beginning with the crucifixion) Israel, as Jonah, is seen in a disobedient state, in the sea, scattered among the nations. But then comes the third day, the third 1,000-year period when a repentant Israeli nation will be removed from the Gentile nations, be placed back in the land, and take God’s message to the Gentiles, exactly as seen in God’s dealings with Jonah in the type.

God’s Dealings with Israel At Christ’s First Coming, Second Coming

At the time of Christ’s first coming, a remnant was in the land. And Christ dealt with this remnant relative to repentance while they were still in the land.

And this would seemingly be contrary to not only God having driven the Jewish people from their land in order to deal with them but the type as seen in the Book of Jonah as well. As will be shown though, such is not the case at all. It couldn’t be the case, else God would be acting contrary to His Word.

In the same respect, Since Christ dealt with the prior remnant in the land, could God not leave the present remnant in the land and deal with them relative to repentance while still in the land? And the answer to that could only be a resounding, “No!” There is a major, marked difference in conditions pertaining to the two remnants which would prevent such from occurring.

The remnant in the land when Christ came the first time was in the land under Gentile rule. Rome was the world power in that day, with the Jewish people in the land subjected to this power. Rome even had rulers in the land of Israel, ruling over the Jewish people.

The situation was similar to a number of instances seen in the Book of Judges where the Jewish people, because of disobedience, time after time, found themselves under subjection to surrounding Gentile nations while still in the land. And this was, in turn, followed by repentance and God sending a deliverer.

That was the situation in Israel when Christ came the first time, with the Deliverer sent, calling the Jewish people to repentance. In effect, with Israel subjected to the nations in the land — with the land under Gentile control as well, in keeping with that seen in the Book of Judges — God could only have looked upon the matter in a similar sense to His people removed from their land and scattered among the nations.

Thus, because the Jewish people found themselves under Roman rule in their own land at Christ’s first coming, He could deal with them relative to repentance while in the land. Then, once they had rejected both the offer and reoffer of the kingdom, God allowed Titus with his Roman legions to come in, uproot His people, and scatter them throughout the nations, with the same end in view.

The situation today though is quite different. The remnant in the land today exists apart from Gentile rule. Thus, God cannot deal with them relative to repentance while still in the land, unless, of course, He brings Gentile powers into the land and subjugates his people (as 2,000 years ago when Rome ruled).

But, as previously seen, this is not what is going to happen. God is going to bring matters to pass in the only other way which He can and remain true to His Word.

God, remaining completely in line with His Word — whether the type from Jonah or other related parts of His Word — is going to uproot His people from their land and scatter them among the nations. Only then can He deal with them relative to repentance.

The Israelites have returned to the land in an unrepentant and disbelieving state through a Zionist movement, not through God restoring His people in accord with His numerous promises, for such a restoration can occur only following repentance and belief. Israel today is as Jonah on board the ship, with the sea (the nations) raging, though the nations raging in complete fulfillment of Psalm 2:1ff will not be seen until the Tribulation.

The only recourse is as seen in Jonah. Israel must be driven back out among the nations, where God will protect them, deal with them, and bring them to the same place which He brought Jonah — repentance, belief, restored to the land, and then taking God’s message to the nations.

(As seen in the type, the sea raged as long as Jonah was on board the ship. “Jonah” was the catalyst. And once he had been cast overboard into the sea, where God could deal with him relative to repentance, the sea quit raging.

Israel in the land today, in the same disobedient and unrepentant state as Jonah, is the catalyst for the unrest seen among the surrounding nations. The Jewish people, as Jonah, must be removed from their land [from the ship] and placed back out among the nations [in the sea]. Only there, among the nations, exactly as in the type, will God deal with the Jewish people relative to repentance and restoration.

In the type, the sea quit raging once Jonah had been cast into the sea; and, in complete keeping with the type, one could only expect the turmoil among the nations to cease as well once Israel has been removed from her land and driven back out among these nations.

However, the opposite will seemingly occur, for the turmoil will continue, becoming even greater among the nations at this time. But, though Israel will still be the catalyst, the reason for this turmoil will be different. This continuing, greater turmoil will have to do with anti-Semitism of a nature unseen in the world up to this time.

And this anti-Semitism will be of such a severe nature that after 2,600 years of Gentile dominance and rule, the Jewish people will ultimately be left with no recourse other than to repent, calling upon the God of their fathers for deliverance.)

In pamphlet form:  Lamp Broadcast - Israel, in the Land Today by Arlen Chitwood.pdf designed for printing on letter size paper, both front and back; then folded into pocket size fit.  Also in Word Document:  Israel, in the Land Today by Arlen Chitwood.docx which is SAFE to open and print.
To website CONTENTS Page.
Questioning Judas’ Salvation
By Arlen Chitwood of Lamp Broadcast

(Judas’ eternal salvation is far more often than not brought into question by Bible students. In fact, the matter invariably goes beyond that in most Christian circles, in commentaries, etc. Judas has been viewed as an unsaved individual by so many for so long that it is usually untenable to think of him any other way.

But, if one turns to the Scriptures alone — Sola Scriptura — the matter can be seen in a quite different light. And that’s what these few thoughts, taken mainly from John 13, are about.

The base for the whole of the matter involves a question concerning the message proclaimed by John the Baptist, Christ, the Twelve, and then the Seventy to Israel at Christ’s first coming.

Did these individuals carry a message to a saved or to an unsaved generation of Jews?

The manner in which that question is answered and understood is crucial to a correct understanding of the message proclaimed to Israel, beginning with John the Baptist for some three and one-half years before Calvary and continued by those forming the one new man “in Christ” for almost another thirty years following Calvary.

And, the manner in which that question is answered and understood is, in turn, crucial to a proper understanding of the issue at hand — Judas’ salvation [an issue which, solely from a Scriptural standpoint, should never have even been raised].

For information on the preceding, note particularly the author’s articles, “Salvation, O.T., N.T.”, and in this site “Message in the Gospels, Acts, Epistles.”)

Jesus’ statement in John 13:10-11 is often used in an effort to show that Judas was not among those viewed as having been washed completely, as the other disciples, placing him in an unsaved state. However, the passage can’t be understood in this manner, for it would be out of line with both Jesus’ actions in this chapter and other Scriptures dealing with the disciples and their ministry.

It appears clear from John 13:12 — “after he had washed their feet” — that Christ washed the feet of all twelve disciples, with no distinction made between Judas and the other eleven in this respect. And He could not have included Judas among those whose feet He had washed apart from having looked upon Judas in the antitype of previously having had his complete body washed.

Christ’s act of washing the disciples’ feet in John chapter thirteen foreshadowed His present ministry in the heavenly sanctuary, which is for the saved alone. Thus, through this act of washing Judas’ feet, Christ acknowledged something which is really not even an issue in the text (or any other text in Scripture for that matter) — that Judas was a saved individual, not unsaved as is so often believed and taught.

In this respect, John 13:10-11 [10b] would have to be understood in the sense of Judas’ uncleanness being associated with Christ’s present actions (washing a part of the body, following a complete bath); and, as stated in the text, it had to do with Judas’ future actions — betraying Christ (John 13:11).

Judas’ betrayal of Christ, mentioned in this verse, could, in no way, be a grounds for questioning his salvation. If it were, salvation would be brought over into the realm of works, where it can’t exist (e.g., note that Peter denied Christ three times — a similar act in many respects [Matthew 26:58, 69-75]; and his salvation can’t be brought into question for this denial, for exactly the same reason that Judas’ salvation can’t be brought into question for his betrayal).

It would really make no sense to associate Judas’ actions with saved-unsaved issues (which have to be read into the text to do so). On the other hand though, it would make perfect sense to associate his actions with unfaithfulness (as Peter’s subsequent actions, also foretold by Jesus immediately before they occurred), which is really what the text deals with.

Then note Jesus’ previous calling of Judas as one of the Twelve, to be numbered among those carrying the good news pertaining to the kingdom of the heavens to Israel. It would be completely untenable to believe that Jesus would call someone among the Twelve, who was spiritually dead, to carry a message necessitating spiritual life and understanding to a nation possessing spiritual life and capable of this type understanding.

Does the Son Know?
Does the Son Know the Day and Hour of His Return?
By Arlen Chitwood of Lamp Broadcast

Christians, through the signs of the times, can know the nearness of the Lord’s return; and the Lord has seen fit to supply His people with an abundance of information in this realm.

Christians though cannot know the day nor the hour. These specifics are reserved for the “Father only” (cf. Matthew 24:36; Mark 13:32).

Within this framework, some Christians have been disturbed by the way Mark 13:32 reads (Matthew 24:36 also reads this same way in several of the better Greek manuscripts and is so translated in most later English versions [ref. ASV, NASB, NIV]):

“But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.”

The way that this verse reads in the English text has left some with the thought that even Christ Himself did not know the day and hour of His return, which, of course, would reflect negatively upon His deity.

Seeing this problem, some expositors have attempted to call attention to self-imposed limitations in connection with Christ’s incarnation and appearance “in the likeness of sinful flesh” on the earth (human limitations, distinguishing between Christ’s human and Divine natures). Though viewing the matter after this fashion may seemingly solve the problem (in reality though, it produces far more problems than it solves), the text actually teaches something quite different.

(Christ is NOT both God and man, with some type distinction existing between the two, allowing for the preceding. Rather, He is the God-Man, wherein such a distinction CANNOT possibly exist.)

Correctly translated, the text is really a direct allusion to the deity of Christ, showing to the ones being addressed that He was exactly Who He claimed to be. Matthew 24:36 also teaches the same truth with the addition of the words, “neither the Son,” for the Greek manuscripts containing these words read the same way as the Greek text of Mark 13:32 reads.

The Greek words ei me, appearing in and translated “but” in both Matthew 24:36 and Mark 13:32, are the key to a correct understanding of these passages. Possibly the best comments on the matter were those given years ago by Archbishop Trench as he was expounding on the words ei me in Mark 13:32:

“The late Archbishop Trench, one of the great authorities on words, when lecturing to a London college, called attention to the fact that in the last part of this verse [‘but the Father’], the two Greek words ei me, translated ‘but,’ really mean ‘if not.’ The Greek word ei means ‘if,’ and the Greek word me means ‘not.’ He called attention to the fact that any good Greek Concordance would reveal the same.

Archbishop Trench understood this verse to mean, ‘If I were not God as well as man, even I would not know the day nor the hour.’ Thus, Mark 13:32 corrected would read:

‘But of that day and hour knoweth no man, no, not the angels which are in heaven, neither the Son if not the Father.’

In other words, Jesus says that if He were not the Father He would not know. We have the same truth in John 9:33 with the same two Greek words, ei me, translated, ‘if not’ — ‘If this man were not of God, he could do nothing.’” — Selected Writings of A. Edwin Wilson

Thus, Matthew 24:36 and Mark 13:32, rather than showing self-imposed limitations of the Son (as previously stated, the attempted explanation used in some Christian circles), or a non-deity status of the Son (as claimed by certain cults), are two of the most straightforward verses in the New Testament bearing witness to the Son’s true identity.

He is one with the Father, possessing the same attributes. If He were not God, He would not know the day and hour of His return; but He is God, and He consequently does know.

Misuse of John Twenty, Verses Thirty and Thirty One
Purpose for the Eight Signs in John’s Gospel
By Arlen Chitwood of Lamp Broadcast

“And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (John 20:30-31).

All four gospels — Matthew, Mark, Luke, and John — present the same message to the same recipients. All four present a record of the offer of the kingdom of the heavens to the Jewish people, with each presenting the matter from a different perspective. Each gospel presents different facets of a complete word picture, with the four gospels together forming the complete picture.

The Gospel of John though can only be considered unique among the other three gospels, particularly in one central respect. It is the only one of the four gospels which provides a specifically stated purpose for particular events which the Spirit of God moved John to record a decade or two after these events occurred.

The Gospel of John is built around eight signs depicting events which occurred during Christ’s earthly ministry to the Jewish people. These signs had been Divinely designed to effect belief among the Jewish people. And, though many Jews believed, the nation at large remained in unbelief, climaxing this unbelief by rejecting the proffered kingdom, crucifying their Messiah, and pledging their allegiance to a pagan Gentile king.

Then a decade or two later — during the period covered by the Book of Acts, during the re-offer of the kingdom of the heavens to the Jewish people (which lasted from 33 A.D. to about 62 A.D.) — the Spirit of God singled out eight signs (from among all the signs which Jesus had performed) and moved John to record them in his gospel. And the purpose for the Spirit moving John to record these eight particular signs is given near the conclusion of his gospel, in John 20:30-31.

These eight signs, forming a framework around which John’s gospel is built, were recorded for EXACTLY the same purpose that they had originally been performed:

These signs had originally been performed to effect belief among the Jewish people during the offer of the kingdom of the heavens, during Christ’s earthly ministry, as recorded in the gospel accounts.

They were then recorded in John’s gospel to effect belief among the Jewish people during the re-offer of the kingdom of the heavens, during the ministry of the apostles, as recorded in the Book of Acts.

This is the reason why, in the Book of Acts — in line with Romans 1:16; 2:9-10 — the apostles and others always, without exception, went ”to the Jew first” in every locality where the message was proclaimed. It was only after the message had been proclaimed to the Jews in a particular locality (invariably followed by rejection) that those proclaiming the message were free to go to the Gentiles in that same locality with the same message concerning the kingdom, though “an offer” of the kingdom, not “a re-offer” (which, of necessity, because of the message, could only have been “an offer” of the kingdom to saved Gentiles).

This is also the reason why one can know that the Gospel of John — recorded to effect belief among the Jewish people relative to Christ and the proffered kingdom — was written at a time before the close of the re-offer of the kingdom of the heavens to Israel, sometime before about 62 A.D. (much earlier than many claim). The Jewish people simply could not have been singled out in the specific manner seen in John 20:30-31 — concerning “signs” in relation to the Messianic King and His Kingdom — had the gospel been recorded following the time of the re-offer of the kingdom to the Jewish people.

As previously seen, these two verses in John chapter twenty refer back to eight signs, among numerous other signs, performed for a particular, revealed purpose during the original offer of the kingdom; and, as also previously seen, they could only have been singled out and recorded for exactly the same purpose during the re-offer of the kingdom.

(For additional information concerning “signs” manifested during and following Christ’s earthly ministry, seen during the period covered by the four gospels and the Book of Acts, refer to the author’s article, “Signs, Wonders, Miracles.”)

“That Ye Might Believe That Jesus Is the Christ, the Son of God”

The key words in the first part of verse thirty-one are “believe,” “Jesus,” “Christ,” and “Son.” And the manner in which all four words are used MUST be understood in the light of the introductory reference to “signs” in the previous verse, which reflects back on all the signs which Jesus performed (“And many other signs…” [John 20:30a]), whether recorded or not recorded in the other three gospels.

Then, remaining within the context, the manner in which all four words are used can only have to do with the Son’s previous ministry to the Jewish people in relation to His kingship and the proffered kingdom.

1) “That Ye Might Believe”

Belief among the Jewish people during both the original offer of the kingdom (recorded in the gospel accounts) and the re-offer of the kingdom (recorded in the Book of Acts) had to do with EXACTLY the same thing. It had to do with the One born King, Jesus the Christ, God’s Son; and it had to do with the message being proclaimed, the proffered kingdom of the heavens (Matthew 2:1-2; 3:1-2; 4:17).

Belief during the original offer of the kingdom had NOTHING to do with eternal salvation, for Christ came to a people who were already saved. They, as their ancestors, going all the way back to Moses (throughout thirty-five generations, covering over fourteen centuries), had sacrificed paschal lambs year after year (though breaks in the offering of sacrifices would have occurred at times during Gentile dominance [during the time of the Judges] or during Gentile captivity [the subsequent Assyrian and Babylonian captivities]). And, as during Moses’ day (as also before or after that time) there was death and shed blood, that which God has required for man’s salvation since Adam sinned in Eden.

And, when Christ came to Israel four millenniums following man’s creation and subsequent fall, God could only have looked upon the matter in exactly the same manner as He had previously looked upon it during Adam’s day, or later during Moses’ day. The statement from Exodus 12:13, “…when I see the blood, I will pass over you…,” must remain true throughout all time.

The regenerate state of the Jewish people at Christ’s first coming allowed that seen in the gospel accounts to occur — an offer of the kingdom of the heavens to the Jewish people. Otherwise, there could not have been an offer. The kingdom COULD NOT THEN and it CANNOT TODAY be offered to unregenerate individuals. A person MUST first possess spiritual life before spiritual values of this nature can enter into the picture.

And, as well, this is THE ONLY REASON that there could have been a re-offer of the kingdom to Israel, which, of necessity, had to be limited to about thirty years.

The same saved generation of Jews living before Calvary remained on the scene following Calvary. But when this generation began to pass off the scene via death some three decades later (replaced by Jews refusing to avail themselves of the blood of the Paschal Lamb slain in 33 A.D., which fulfilled the O.T. type introduced in Exodus chapter twelve, rendering any future slaying of paschal lambs on the Passover by the Jewish people non-efficacious), the re-offer of the kingdom, of necessity, could no longer continue.

A saved generation of Jews, to whom an offer of the kingdom could be extended, no longer existed beyond about 62 A.D. when the re-offer of the kingdom, of necessity, came to a close.

Thus, contextually in John 20:31, belief involves the Jewish Messiah in relation to the kingdom, not eternal life. And this is evident from not only that which precedes (signs) but that which the verse goes on to state (“that Jesus is the Christ, the Son of God”).

2) “That Jesus Is the Christ”

The name “Jesus” means salvation (Matthew 1:21). The Greek word translated “Jesus,” Iesous, is the equivalent of the Hebrew words Yeshuah (meaning “salvation”) or Jehoshua (“Joshua,” a cognate form of Yeshuah, meaning exactly the same — “salvation”).

The word Yeshuah is used about eighty times in the Old Testament, it is always used in the sense of “deliverance,” and it is usually translated “salvation” (e.g., Genesis 49:18; II Chronicles 20:17; Isaiah 12:2).

Then the name “Joshua,” appearing numerous times in the Old Testament, appears in the New Testament twice, in Acts 7:45 and Hebrews 4:8. “Joshua” in the Greek text, as previously noted, is Iesous, distinguished from the name “Jesus” only through the context. And a failure to take the context into consideration apparently caused the KJV translators to erroneously translate the word as “Jesus” in both Acts 7:45 and Hebrews 4:8.

“Deliverance” or “salvation” in Scripture though (both Old and New Testaments), as the use of the name Iesous in the New Testament (meaning “salvation”), must be viewed contextually to determine what type deliverance or salvation is in view.

In the preceding respect, most of the references to “salvation” in the New Testament actually relate either directly or indirectly to the Messianic Era, not to eternal life. And the thought of salvation (“life”) through the use of the name “Jesus” in John 20:31, both textually and contextually, is used in exactly this same sense.

3) “The Son of God”

“Sonship” in Scripture implies rulership, for sonship is centrally for regal purposes in the governmental structure of God’s kingdom.

“Sons of God” (angels) presently rule throughout God’s kingdom, whether on this earth, other provinces throughout the galaxy, or provinces throughout all the galaxies forming the universal kingdom of God. All angels, whether fallen (as Satan and his angels) or unfallen (all the other angels) are sons of God, else angels (fallen or unfallen) could not rule.

Angels are sons because of creation. Unlike that which occurs in the human realm, there is no procreation in the angelic world. Each angel is a special, individual creation, providing the status of sonship (which has to do with “creation,” not salvation).

Adam, because of creation, was a son of God both before and following the fall (Luke 3:38), which was completely in line with the reason for his creation, given in the opening chapter of Genesis:

“And God said, Let us make man in our image, after our likeness: and let them have dominion… [Hebrews, radah, ‘rule’; i.e., ‘…and let them rule…’]” (Genesis 1:26a; cf. Genesis 1:27-28).

Then, when the Redeemer appeared, He appeared as God’s Son (via “birth,” not creation), the second Man, the last Adam (Matthew 2:15; 3:17; I Corinthians 15:45-47). He, like the first Adam, was tested. But, rather than being overcome by Satan, He overcame Satan, showing that He was fully qualified to take the sceptre (Matthew 4:1-11).

Thus, through the second Man, the last Adam, the purpose for man’s creation and redemption (following his fall) will ultimately be realized.

“And That Believing Ye Might Have Life through His Name”

The key words in the second part of John 20:31 are “believing” and “life.” And, as in the first part of the verse, both words must be understood in the light of the introductory reference to “signs” in the previous verse, which reflects back not only on the previous eight signs in John’s gospel but upon all the signs which Jesus had performed, whether recorded or not recorded in the other three gospels.

Then also, as in the first part of the verse, remaining within context, both words can only have to do with the Son’s previous ministry to the Jewish people in relation to His kingship and the proffered kingdom.

The key words throughout Scripture are “believe” and “faith”; and both, in reality, are the same word. One is a verb (Gk., pisteuo; “believe”), and the other is a noun (Gk., pistis; “faith”).

And faith (or belief) is connected with the whole of man’s salvation, whether that of the spirit, the soul, or the body (cf. John 3:16; Romans 1:17; 8:13-23; Ephesians 2:8-9; Hebrews 10:35-39; I Peter 1:3-9).

The reference to believing in the latter part of John 20:31 has to do with “life” which the Jewish people could have realized during either the offer or the re-offer of the kingdom. Thus, believing, with a view to “life” in this verse, has to do with the saved and that which lay ahead for those among the saved who exercised faith.

This verse has NOTHING to do with the unsaved, in that past day, or today.

And because signs (v. 30) and the offer or re-offer of the kingdom are in view, using this verse relative to the gospel of grace and the unsaved today completely removes the verse from its contextual setting, doing away with the subject and teaching at hand (much like trying to use II Chronicles 7:14 relative to the Church today).

As well, attempting to use this verse in the preceding manner can only corrupt the simple gospel of grace, for signs and a message to the Jewish people relative to the kingdom have NOTHING to do with the gospel of grace.

Then one final problem exists through misusing John 20:31 in the preceding manner. John’s gospel is often said to be the one gospel among the four written to tell an unsaved person how to be saved. Such though places A COMPLETELY WRONG PERSPECTIVE on the overall message of this gospel, essentially removing John’s gospel from its correct contextual setting among the other three.

(For material on the simplicity of the gospel of grace [past aspect of the salvation message] or material on the overall gospel message [past, present, and future aspects of the salvation message], one should begin at Moses, not John or anywhere else in the New Testament. And, as well, that would be true when dealing with any Biblical doctrine.

Everything has been set forth in its pristine, unchangeable form in Moses [Genesis-Deuteronomy]. Then, all else which follows Moses [Joshua-Revelation] is commentary.

Or, viewing different parts of the preceding, the whole of the matter is initially set forth in the opening thirty-four verses of Moses, with commentary following. Then, moving beyond this, filling in details at stages… The whole of the matter is again set forth in the opening eleven chapters of Moses, with commentary following; the whole of the matter is again set forth in the opening first book of Moses, with commentary following; the whole of the matter is again set forth in the five books of Moses, with commentary following; the whole of the matter is again set forth in the whole of the Old Testament, with commentary following [the New Testament].

In this respect, there is NOTHING in the New Testament that is not seen after some fashion in the Old Testament. And that thought can be carried back through each of the sections that have been mentioned in the preceding paragraph — NOTHING in the latter that is not set forth in the former. This is simply one of the ways that God has structured His Word, and this Word MUST be studied and dealt with accordingly, always comparing Scripture with Scripture.

Thus, John’s gospel is not really the proper place to begin when dealing with salvation by grace or any other facet of the gospel message. Beginning with John, a person is starting in the middle of the Book.

[There would be a sense in which John’s gospel could be a correct beginning place, as Genesis. But that’s only if this gospel is understood in a correct respect, which can be seen and understood ONLY through drawing from Genesis. John’s gospel, paralleling Genesis, should begin the New Testament, not Matthew. John is the Genesis of the New Testament, as Genesis is the John of the Old Testament.

Also, placing John’s gospel first, with a statement regarding THE PURPOSE for “signs,” would set the stage for the appearance of “signs” in the three gospels which would then follow, along with Acts.

For information on John’s gospel opening the New Testament instead of Matthew’s gospel, refer to the author’s article, “Genesis and John”].

The opening five verses of Genesis [for salvation by grace] or the opening thirty-four verses [for the complete gospel message] is where this message first begins to be revealed and developed in Scripture.

Should a person dealing with the salvation message — either in part or the whole — begin elsewhere?

After all, God began in Genesis and structured matters after a particular fashion for a reason, which could only say, in no uncertain terms, that an individual needs the background in Genesis to properly deal with material following Genesis [e.g., with John]. As well, this will provide the evident reason why so many in Christian circles today deal improperly with John.

And, as should be evident from the preceding several paragraphs, or the preceding part of this article as a whole, John’s gospel, because of its overall message, CANNOT be the place to begin. This gospel deals far more with present and future aspects of salvation than with the past aspect [salvation by grace], necessitating an understanding, from previous revelation, particularly from Genesis, concerning the overall gospel message.

Then there is the matter of John’s gospel being very Jewish in nature, dealing with “signs” and the Jews of another time relative to a proffered kingdom [dealt with in the preceding part of this article].

Seeing John’s gospel in its complete, overall setting among the other Purpose for the Eight Signs in John’s Gospel 9 three gospels and occupying its proper place in Scripture as a whole is something which goes almost completely unrecognized by Christians today. And, as previously alluded to, this can only account, in no small part, for the present wide misuse of this gospel, which often results in a corruption of the simple message of the gospel of grace on the one hand [e.g., seeing “signs” connected with this message] and a doing away with the correct message set forth in John’s gospel on the other hand.)

The End, the Means

Question: Is it ever right to do wrong to do or be right? Or, another way of asking the same question, Does the end ever justify the means?

The preceding is what all individuals misusing John 20:30-31 should ask themselves.

Is it all right to misuse these two verses (lift them from their context, make the verses say or teach something other than what they actually do say and teach [which is what is being done]) to arrive at what would be considered a positive “end”? And if actions of this nature, to reach a positive “end,” are all right, then maybe it is all right to do wrong to do right. Maybe the end does justify the means. At least many, by their actions, appear to think so.

But, if it is not right to do this, then the entire approach to this matter regarding John 20:30-31 needs to be reexamined.

A proclamation of salvation by grace, to follow Biblical guidelines, MUST be presented as the beginning point (a passing from death unto life), for A PURPOSE, which will ultimately be realized in the future Messianic Kingdom, with all things involved therein (inheritance, rulership, etc).

When salvation by grace is dealt with outside its Biblical context, apart from present and future aspects of salvation, for a purpose, the message simply cannot be dealt with in its pristine clarity. Scripture NEVER presents salvation by grace as standing alone in this respect, apart from a reason/purpose for being saved (which, from a Scriptural standpoint, is NEVER seen as having an ultimate outcome of going to heaven instead of hell, etc.). Doing something of this nature is left for man to foul up. And “foul up” in this realm seems to be what he often does best today.

If an individual wants to begin aright, which could only be beginning where God began, laying a proper foundation, he MUST begin in the opening two chapters of Genesis, beginning the Old Testament; or the same thing can be seen by beginning in the opening two chapters of John, but ONLY when seeing John beginning the New Testament, as the Genesis of the New Testament, occupying its proper place among the four gospels.

Now, with the preceding as foundational, note the thought of “belief” in John 20:31.

Those in view in this verse (“ye,” a plural pronoun) — “that ye might believe” — can only refer back to unbelieving Israel, the signs, and the proffered kingdom (first the offer, then the re-offer). And the “life” being offered has to do with life in the kingdom, not with eternal life.

The two verses together (vv. 30, 31) are dealing with a people already beyond that foreshadowed by events on day one in Genesis chapter one. They are dealing with a people in that foreshadowed by events on days two through six (Genesis 1:6-28), with a view to the seventh day, foreshadowing the Messianic Kingdom (Genesis 2:1-3).

And if that seen in Genesis is referenced in the Gospel of John, the same thing is seen in the opening two chapters, ending at exactly the same place, in the Messianic Kingdom, to be realized during the same seventh day (Genesis 1:1-2:11).

Genesis has to do with God’s pattern showing the restoration of a ruined creation, foreshadowing the restoration of ruined man. John has to do centrally with the restoration of ruined man, as foreshadowed in Genesis (cf. John 1:29, 35-36).

Man’s creation in Genesis is seen having to do with regality, which is seen in connection with the seventh day. And this restoration in John is seen not only in connection with regality on the seventh day but having to do centrally with Israel, along with the fact that salvation is of the Jews, as seen in the same gospel (John 4:22).

As previously seen, the salvation message throughout John’s gospel is inseparably connected with the eight signs, having to do with Israel. But, though this is the case, that’s not to say that the salvation message would be any different for unsaved man today, for it wouldn’t, though “signs” have NOTHING to do with the gospel of grace.

“Jesus” is the Saviour, regardless of whether it was deliverance for Israel in the past relative to one thing (life in the kingdom for individuals already possessing eternal life, with the signs pointing to this life in the kingdom) or for unsaved man today (eternal salvation, completely apart from signs, with the kingdom ultimately in view). Believing in Jesus Who can save is the issue for both, though for different reasons, but with the same ultimate end result (life in the kingdom).

Thus, many salvation verses in John’s gospel can be used either way, for the same thing said to the Jews regarding salvation can only be the same as that said to unsaved man today (though the salvation/deliverance from “what” is different in each case, it’s still believe in the Saviour).

Note, for example, in this same respect, verses such as Acts 4:12 or I John 5:11-13. These verses, contextually, have nothing to do with the unsaved. The verse in Acts has to do with belief regarding Israel during the re-offer of the kingdom (Acts 4:10-14); and the verses in I John have to do with Christians, exercising faith, being brought forth from above rather than from below (I John 5:1-4, 18). But these verses carry the same message that would be used when dealing with the unsaved, for the same Saviour is being referenced, though certain things regarding salvation (Israel 2,000 years ago, Christians today, unsaved man today) would not be the same at all. And this same thing can be seen numerous other places in Scripture.

So, in light of the preceding, what’s wrong with numerous groups and individuals treating John 20:30-31 after the fashion seen in this article (as a reference to signs performed to show the unsaved, whether Jew or Gentile, how to be saved)?

Note what John 20:31 actually states, reflecting back on Israel and the signs (which can only have to do with Israel in relation to the proffered kingdom) — “that ye might believe that Jesus is the Christ, the Son of God.” The word “Christ” (Gk.) or “Messiah” (Heb.), meaning “anointed one,” is contextually associated with Israel, their Messianic hope, and has reference to the One Who will rule and reign.

Prophets, priests, and kings were “anointed” in Israel. Christ was born King (Matthew 2:2) and presented Himself to Israel after this fashion.

And, as previously seen, this has to do with salvation/deliverance for Israel in relation to the kingdom. Then, in connection with this, “sonship” (“God’s Son”) implies rulership.

Wording for the unsaved today would be more along the lines, “that ye might believe that Jesus (meaning ‘salvation’) is the One Who can and will save,” with eternal salvation in view, NOT with the King and His kingdom in immediate view, as seen in John 20:31.

Note Acts 16:31 in this respect, where a Gentile, not Israel, is in view. The word, “Christ” [KJV] is not found in the better Greek Manuscripts.

But John 20:30-31 has been removed from its context, with little attention paid to the exact wording of the two verses as well. The “ye” in v. 31, inseparably connected with the Jewish people and the reference to signs in v. 30, is associated with the unsaved today, with the signs having been performed to depict a salvation message for them (with those advocating this referring to the Gospel of John as the one book in Scripture that has been written to the unsaved, telling them how to be saved). And this has been done by continuing with wording that should not even be in view when dealing with the unsaved today (this wording could actually confuse them) — “that Jesus is the Christ, the Son of God.”

If an individual wants to use different verses from John’s gospel when dealing with the unsaved, there is nothing wrong with that. But when an individual comes up with a misleading schematic to get to these verses, that is a completely different story.

Doing this reflects negatively on numerous things about John’s gospel as a whole. Such may result in seeing individuals saved, but with a message of this nature about John’s gospel, these same individuals may become so confused about why they have been saved — thinking only of heaven-hell issues, etc. — that they may never get straightened out.

Misusing John 20:30-31 in the manner seen may produce a lot of positive results in the short term, with many thinking that such results are wonderful. But, because of HOW this is being done — ignoring the exact wording of these two verses and the corresponding central message of John’s gospel, doing it other than God’s way (the only way that it could possibly be done through the means used) — in the long term, there, as well, can only be a lot of shipwreck strewn along the path that these same individuals have traveled.

In Word Format:  Misuse of John 20, verses 30 and 31 by Arlen Chitwood.docx which is SAFE to open and print.
From Immaturity to Maturity (Pat’s title)
How simple and easy is salvation?
It was during Moses’ day and remains today: Look and live.
It’s that simple and easy.  Why Then the Problem?
By Charles Strong of Bible One

Becoming a Christian and growing spiritually in the Christian life is likened in Scripture to a child being born in the world and growing in the physical realm.  There is a specific bringing forth as a newborn baby, which is to be followed by growth from immaturity to maturity in both instances (John 3:16; Hebrews 5:12-14; 1 Peter 2:1-2; 1 John 2:12-14).
 
In the physical realm, a child grows from a newborn baby to a mature adult in order to fulfill a purpose in life.  He grows physically through a proper diet and mentally through years of training — both within and without the home.  He exercises his body and his mind as he receives a proper diet and training, growing after this fashion.  Ideally, the better he is prepared both physically and mentally, the better he will be able to function in life.
 
In the spiritual realm, matters are identical.  A newborn babe in Christ is to grow from immaturity to maturity for a purpose.  His food for proper growth is spiritual, for it is a spiritual growth.  It is the Manna from heaven, the Living Word of God.  He is to begin with “milk” and progressively move to “meat” and “strong meat” (cf. 1 Peter 2:1-2; Hebrews 5:12-14).
 
Inseparably connected with the reception of the Word is training at the hands of the Father (Hebrews 12:5-11).  The words “chastening,” “chastens,” and “chastisement” (KJV) in these verses have to do with a training process, not with the Christian being disciplined per se, though the training process may involve discipline (cf. Hebrews 12:7).

(The words “chastening,” “chastens,” and “chastisement (KJV),” in Hebrews 12:5-8 are translations of noun and verb forms of a word referring to young children [paideia and paideuo], and these words refer to the instruction or training of children.  And, contextually, this is a training of those whom God views as “sons,” looking out ahead to these sons one day being elevated into positions of power and authority with God’s Son in His kingdom.

For additional information on Hebrews 12:5-8 and child-training, with a view to sonship in the preceding respect, refer to the author’s book, God’s Firstborn Sons, Chapter 3.)

The entire process allows the indwelling Holy Spirit to progressively work the transformation (Greek: metamorphoo, a metamorphosis) of Romans 12:2 in one’s life — a transforming work, beginning from within.  And the more one progresses spiritually within the scope of the metamorphosis, the better prepared he will become, the better equipped he will be, to realize and fulfill his calling in life.

Every Christian is a servant in the Lord’s house, and every Christian has been called to exercise some particular sphere of responsibility therein (Matthew 25:14ff; Luke 19:13ff).  Household servants have been placed in charge of their Lord’s goods, which are of a spiritual nature, not material.  And the proper use of that which is spiritual within the house requires training in spiritual matters.  This is why there must be a progressive work of the Holy Spirit in one’s life, effecting the metamorphosis.  This is why there must be a progression from immaturity to maturity in the faith.
 
To achieve this end, God has placed pastor-teachers in His Church.  They are the ones who have been commissioned to lead the household servants from immaturity to maturity in spiritual matters in order that the servants might properly function within the scope of their individual, particular callings.

And He Himself gave some . . . pastors and teachers [lit., pastor-teachers];

for the equipping of the saints for the work of ministry, for the edifying of the body of Christ,

till we all come to the unity of the faith and of the knowledge [Greek, epignosis, mature knowledge] of the Son of God, to a perfect [‘a complete’] man . . . . (Ephesians 4:11-13a).

(The words “pastors and teachers” in Ephesians 4:11 are structured in the Greek text in a manner that requires that the two nouns refer to the same individual — pastors, who are teachers, i.e., pastor-teachers.)

There though has been a breakdown within God’s order in Christendom; and this breakdown is of such a nature that, resultantly, gross error has supplanted biblical truth to the point that it has reached even into the very realm of soteriology itself (the doctrine of salvation).  Pastor-teachers, over the years, have failed to fulfill their calling.  The saints have not been led from immaturity to maturity.  Household servants are in no position to handle that which is spiritual, for they lack the necessary spiritual training; and as a result, the house is in disarray.  Churches today are filled with immature Christians who can be “tossed to and fro and carried about with every wind of doctrine” (Ephesians 4:14).  It is that period of Church history depicted by the church in Laodicea (Revelation 3:14-21), the terminal period of the present dispensation.
 
This is not something that has occurred overnight, or even in the past few years or decades.  It has been occurring ever since the woman in the parable in Matthew 13:33 placed leaven in the three measures of meal, depicting an act of Satan, which could only have occurred very early in the dispensation; and the leaven has been doing its corrupting, damaging work since that time.
 
Leaven works best in a place where the temperature is not too hot or too cold.  Note the “lukewarm” condition of the church in Laodicea in this respect (Revelation 3:16).  The leaven, after numerous centuries of deteriorating work, is being brought into the advanced stages of its action and is doing its most damaging work within the lukewarm confines of the church in Laodicea near the end of the present dispensation, during the very time in which we presently live.
 
The working of this leaven is going to be so complete by the end of the dispensation that the Lord, while upon earth, looking centuries ahead, asked a question concerning conditions on the earth at the time of His return:

. . . when the Son of Man comes, will He really find faith [the faith] on the earth? (Luke 18:8b)

The response to the question, designated by the wording of the Greek text, is negative.  The Son of Man will not find “the faith” (an expression peculiarly related to the Word of the Kingdom) on the earth when He returns.  Rather, He will find conditions as depicted in Revelation 3:14ff.
 
1)  The Faith

The Master of the house has gone back to heaven in order to receive a kingdom from His Father (Luke 19:12).  God rules over all.  He is the One who places and removes rulers within the kingdom (Daniel 4:17, 25), and He will one day remove Satan from the position that he occupies (Revelation 12:4, 9; 20:1-3) and will place His Son in this position (Daniel 7:14; Revelation 19:11-16; 20:4-6).
 
During the time between the Son’s departure to receive the kingdom and His return in possession of the kingdom, Christ has left His business to servants in charge of His household, for a particular purpose.  And this purpose involves the kingdom He has gone away to receive.
 
The coming kingdom of Christ will require numerous regents and vice-regents to ascend the throne and to hold positions of power and authority with Christ as He reigns over the earth.  And God has set aside an entire dispensation, lasting approximately 2,000 years, in order to acquire these rulers.  God is presently dealing with household servants in relation to the kingdom that the Son has gone away to receive, with a view to their one day filling positions of power and authority with Christ in the kingdom.
 
From a Scriptural standpoint, this should be the central purpose behind all activity in the Lord’s house today.  But the working of the leaven has changed matters completely in this respect.

(Note that the central purpose for the present dispensation, seen from God’s standpoint in the antitype of that which is foreshadowed through events in Genesis 24, would be the Spirit’s search for and procurement of a bride for God’s Son.  And this search for and procurement of a bride for God’s Son is part and parcel with a search for and procurement of individuals to fill the numerous positions of power and authority with Christ in His kingdom, for Christ’s bride will be made up of individuals who will fill these positions, as the bride reigns as co-regent alongside the Son.

For additional information on Genesis chapter twenty-four, refer to the author’s book, Search for the Bride.)

The Lord’s household servants have been promised remuneration commensurate with their faithfulness, and this remuneration has to do with their being elevated from positions of servitude in the house to positions as co-rulers in the kingdom.  After Christ has returned, having received the kingdom, He will call His servants forth to reckon with them.  A servant having been judged and shown faithful to previously delegated responsibility will hear his Lord say,

Well done, good and faithful servant; you were faithful over a few things, I will make you ruler over many things. Enter into the joy of your lord. (Matthew 25:21; cf. Matthew 25:19-23; Luke 19:15-19).

(Note one of the laws of the harvest seen in the preceding — always reaping more than was sown — which can be seen in the following concerning the unfaithful servant as well.)

Servants in the house though have also been warned that unfaithfulness in the discharge of their assigned household duties will result in loss.  Not only will they be denied positions in their Master’s kingdom, but they will also suffer rebuke and chastisement.  Such a servant, having been judged and shown unfaithful to previously delegated responsibility, will hear his Lord say,

You wicked and lazy servant . . . . (Matthew 25:26a; cf. Matthew 25:24-30; Luke 19:20-26).

Within the scope of carrying out one’s responsibilities as a servant in the house, a spiritual warfare rages (Ephesians 6:10ff).  Satan and his angels have allied themselves together against the Lord and His household servants.  Though the battle is the Lord’s (1 Samuel 17:47), He is physically absent today; and with the Lord absence in this respect, the attack centers on the Lord’s servants, those of His household.
 
The present spiritual battle is one involving kingly power from the heavens over the earth.  Satan and his angels presently rule in the kingdom, and Christ, along with His co-heirs, will one day take the kingdom.
 
This warfare is very real.  Christ is the One who is destined to one day replace Satan in the kingdom; and Christians are the ones destined to, at the same time, replace angels presently ruling with Satan.  During the coming age, Christ will wear the crown presently worn by Satan, and Christians will wear crowns presently worn by other angels in Satan’s kingdom (cf. 2 Samuel 1:10; Hebrews 2:5; Revelation 4:10; 19:12).
 
Satan knows these things.  He also knows that the primary mission of the Holy Spirit in the world today is to call out a bride from among the household servants to reign as consort queen with the Son after He receives the kingdom (cf. Genesis 24:3-4).  And, knowing all of this, he is presently doing everything within his power to thwart God’s plans and purposes by bringing about disruption within the house among household servants.
 
Christians engaged in the present warfare have been called upon to:
 
Fight the good fight of faith, lay hold on eternal life, to which you were also called . . . . (1 Timothy 6:12a)

Both textually and contextually, this verse could be better translated,

Strive in the good contest of the faith; lay hold on life for the age, whereunto you are also called . . . .

The word “strive” in the latter rendering is a translation of the Greek word agonizomai, from which we derive our English word, “agonize”; and the word “contest” is from the Greek word agon, the noun form of the verb agonizomai.

(Also, the change from “eternal life” to “life for the age” in the latter translation results from a contextual translation of the Greek word aionios, the word translated “eternal” in the verse.

The Greek language does not contain a word for “eternal.”  The word aionios has to do with a long period of time, with the length of that time determined from the contextual usage of the word.  The long period of time, to which aionios refers, can be understood as “eternal” if the context permits.  However, the context of 1 Timothy 6:12 has to do with an age, the coming Messianic Era [aionios is often used referring to “an age”].  Thus, the preferred translation would be, “life for the age.”)

The same thought pertaining to “strive,” as seen in 1 Timothy 6:12, is also set forth in Jude 1:3.  Because of apostasy among servants in the Lord’s house, Christians are exhorted to:

. . . contend earnestly for the faith . . . .

The words “contend earnestly” are a translation of the Greek word epagonizomai, an intensified form of the word agonizomai.  The passage could be better translated,

. . . earnestly strive for the faith . . . .

And understanding of this passage in the light of 1 Timothy 6:12, this is a striving, not to defend “the faith” as some expositors suggest, but a striving with respect to the faith.  Such a striving has to do with remaining faithful to one’s calling within the house during a day of apostasy (see the author’s book, Jude, chapter 2).
 
The words, “the faith,” are an expression used in the New Testament referring to biblical teachings surrounding the Word of the Kingdom, the saving of the soul, not salvation by grace.  This is the message that the Lord will not find being proclaimed in Christendom when He returns, as revealed in Luke 18:8.  Rather, He will find Christendom in a state of apostasy, which has to do with Christians occupying positions diametrically opposed to the exhortation, “Strive in the good contest of the faith. .”

(The English word “apostasy” is simply a transliterated form of the compound Greek word, apostasia, which means “to stand away from” [apo meaning “from,” and stasis meaning “to stand”].  True apostasy is a standing away from something previously held — a previously held truth, etc.

Note that apostasy in Scripture has to do with the saved, not with the unsaved.  Only the saved can stand away from previously held truth, i.e., apostatize [cf. 1 Corinthians 2:14].)

According to Luke 18:8, along with related Scripture, when Christ returns, He will find Christians, standing away from “the faith” (or, estranged from “the faith” after another fashion), not earnestly striving with respect to “the faith.”
 
(Standing away from “the faith,” in the true sense of apostasy, would really not be possible for the vast majority of Christians today.  Most Christians today know little to nothing about “the faith,” and they could not stand away from something with which they possessed no previous association.  Thus, for most Christians today, the matter would have to be as stated in the parenthetical section of the preceding paragraph — an estrangement from “the faith” after another fashion.)

2)  The Result
 
The result of Satan’s disruptive work in the Lord’s house during the present dispensation is evident on every hand.  Striving with respect to the faith in relation to a kingdom is something that Christians don’t seem to know anything about; and the whole of Christendom is in such a state — described in Revelation 3:15-17 — that very few Christians even manifest the slightest interest when the subject is raised.

Christians, by large, see only one issue today — the issue dealing with eternal verities in relation to salvation or damnation.  All Scripture is somehow pressed into this mold, and, resultantly, verses that have nothing whatsoever to do with eternal salvation or damnation are made to teach something other than what they deal with.  They are made to teach issues concerning one’s eternal destiny.

Take, for example, the parable of the Sower (Matthew 13:3-9, 18-23), the parables of the talents and pounds (Matthew 25:14-30; Luke 19:11-27), the Lord’s teaching about the vine and its branches in John 15:1-8, the warning passages in Hebrews (Hebrews 2:1-5, et al), that being taught about faith and works in James 2:14-26, being born of God in 1 John 2-5), or the overcomer’s promises in Revelation 2; 3.

These sections of Scripture — along with numerous other similar sections — are not dealing with one’s eternal destiny at all.  Rather, they are dealing with issues pertaining to those who are already saved; and these issues have to do with the coming kingdom.  It is sections of Scripture such as these that are being taken out of the realm of teaching in which they belong by certain Christians today and brought over into a realm of teaching in which they do not belong.

Once this has been done — once passages pertaining to Christian living, with a view to the coming kingdom, have been removed from their contexts and made to apply to salvation by grace — the things that these passages deal with (Lordship, fruit-bearing, etc.) then appear to come into the salvation picture.  And the end result is twofold:

a)  The clear, simple message of salvation by grace through faith becomes corrupted.

b)  The door is then closed to the truth of that which these misapplied passages actually do teach.

In this respect, more is involved than just corrupting one message; in the process, another message is done away with.

Thus, the “why” of a corrupted salvation message within the ranks of what is looked upon as fundamental Christianity today, and its wide acceptance, is no mystery.  Scripture is being misinterpreted and misapplied.  Individuals not understanding the message having to do with the salvation of the soul, the Word of the Kingdom, etc., are taking portions of Scripture dealing with these issues and bringing them over into the realm dealing with the salvation of the spirit, eternal life.

And the reason this is happening can be traced back to the failure of the shepherds to properly care for the sheep.  Such a failure was not only caused by the leaven but it has allowed the leaven to do its deteriorating work, unchecked, resulting in the present chaos in the Lord’s house.

“A corrupted message” concerning salvation by grace through faith on the one hand and “the absence of a message” concerning the Word of the Kingdom on the other hand mark that which can be seen in certain quarters under the guise of fundamental Christianity today.  This is how complete the leaven has done its deteriorating and damaging work.

(Carrying matters back even farther though, the underlying problem behind the whole of the matter, resulting in current conditions in Christendom among those called to be pastor-teachers.  It is man’s failure to begin where God began [with Moses and the Prophets] and view Scripture after the manner in which God progressively revealed Himself, His plans, and His purposes [beginning with Old Testament history, which is highly typical in nature].

And man’s failure to do this has been occurring for decades extending into centuries of time, resulting in the current state of Christendom.)

Sin - What the Spiritually Saved can do to Sin Less! in this site definitely adds to the subject at hand.

In Word Document:  From Immaturity to Maturity by Charles Strong.docx which is SAFE to open and print.
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If one believes:
“Once Saved, Always Saved,” the “Rapture” and the “Judgment Seat,”
“What” is Christ going to judge at the “Judgment Seat”?
He’s not going to judge whether we spend eternity in heaven
 – that was a “given” by grace the moment we believed.

The answer:
He’s going to judge the Works produced through us
by the Holy Spirit versus the works produced through us by “self.”

Gold, Silver, Precious Stones vs. Wood, Hay, Stubble
Works
By Charles Strong of Bible One

Conclusion

The Bible teaches that works, of any type, have nothing to do with the eternal salvation of a person, unless of course one interprets the placement of faith in Christ as a “work.”  It is only by faith alone in Christ alone that a person can be saved.  Let there be no doubt in this, the most important doctrine affecting the relationship between God and man.
 
On the other hand, the proper kinds of work are important to a person after he has been saved.  Human good (works) is as filthy rags before God (Isaiah 64:6).  But divine good (works), which can only be produced as a Christian submits to the power of the Holy Spirit (also known as the “fullness of the Spirit”), both pleases God and profits the Christian.  When this occurs, a person’s word (testimony) will be in harmony with his works (Matthew 23:3; Luke 24:19; Acts 7:22; Romans 15:18; 2 Corinthians 10:11; Colossians 3:17; Titus 1:16; 2 Thessalonians 2:17; James 1:25).
 
To the lost, all good works are of human good.  The day will come, should the lost person never accept by faith Christ as Savior, that at the Great White Throne Judgment he will be judged by Christ according to his works.  But the judgment will find his record of works, no matter how many, insufficient for entrance into heaven.  God will then check to see if his name is written in the Book of Life.  Once it is established that his name is not there, he will be cast into the Lake of Fire for eternity.  If a lost person’s (human good) works will mean anything, it may mean he will experience some lesser agony in the Lake of Fire than someone who has less or no (human good) works (Revelation 20:11-14).
 
And the day will come for the Christian when before Christ he too will be judged according to his works, not for entrance into heaven but for any rewards due him.  If the works are of human good (wood, hay, straw), they will be burned, yet, he will be saved.  But if the works are of divine good (gold, silver and precious stones), the Christian will receive rewards.
 
So whereas works cannot affect salvation, they indeed do matter to the child of God.  So to the lost this commentator pleads, “Do not think that by your merit or good works you can receive God’s gift of eternal life.  It is a gift of grace from God that may only be obtained by faith alone in Christ alone.”  And to the believer in Christ this commentator adds, “Be certain that you confess all known sin in your life (1 John 1:9) and be submissive to the Holy Spirit by trusting Jesus Christ to live through you (Colossians 2:6).  Only in this manner will you be able to produce any (divine good) works during your remaining time on earth.

Sin - What the Spiritually Saved can do to Sin Less! in this site definitely adds to the subject at hand.  Also check out the short untitled commentary immediately before this commentary.

In Word Document:  Works By Charles Strong of Bible One.docx which is SAFE to open and print.
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The Royal Genealogy of Jesus Christ
By Charles Strong of Bible One

The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham. (Matthew 1:1)
 
In the opening verse of Matthew, God reveals His Son, the Lord Jesus Christ, as the one who will be the future King who will rule over the earth.  He also presents Christ’s genealogical credentials and His Messianic titles, the “son of Abraham” and the “son of David.”  This was necessary to prove to Israel that He was of the royal line of David and the Promised Seed of Abraham.  Thus, His Messianic titles were established in the very first verse of Matthew.  In the remaining portion of the first chapter, His full genealogical credentials were recorded from Abraham down through Joseph (Mary’s husband).  This is called the royal line although Joseph was not His natural father.
 
Mary, His natural mother, gave to Jesus the legal line to the throne of David; she was a lineal descendent of Abraham and of David through Nathan.  Nathan, David’s other son by Bathsheba, was older than Solomon; so he became the legal heir to the throne and passed the title down to Jesus through Mary.  The genealogy of the royal line is listed in Luke 3:23-38 and traces Jesus’ lineage back to Adam and God.  It proves that Jesus was the divine man (the Son of Man).
 
Now Jesus Himself began His ministry at about thirty years of age, being (as was supposed) the son of Joseph, the son of Heli. (Luke 3:23)
 
Additionally, in Luke 3:23, Joseph is identified as "the son of Heli,” who was actually Mary’s father and Joseph’s father-in-law, because fathers-in-law were called “fathers” and sons-in-law, “sons.” Also, “as was supposed” would have been more accurately translated “according to law,” thus revealing Jesus as the legal heir of Joseph.
 
The Royal and Legal Lines Compared
 
Its his man Coniah a despised, broken idol, a vessel in which is no pleasure? Why are they cast out, he and his descendants, and cast into a land which they do not know?

O earth, earth, earth, hear the Word of the LORD!

Thus says the LORD: “Write this man down as childless, a man who shall not prosper in his days; for none of his descendants shall prosper, sitting on the throne of David, and ruling anymore in Judah.” (Jeremiah 22:28-30)
 
Joseph’s position as the unnatural father of Christ may present a problem to the casual reader of the Word.  However, as we look closely at the royal line of Christ, we see that God used Joseph to safeguard the virgin birth of Jesus Christ and to thwart the efforts of Satan in his attempt to keep Jesus Christ off the throne of David.
 
God accomplished this by revealing in Joseph’s genealogy that he could not possibly have been Jesus’ natural father.  There had been a corruption of the royal line, of which Joseph was a member (Jeremiah 22:30), because of Coniah (same as Jechonias in Matthew 1:11-12).  The royal line stopped when God declared that no man of the seed of Coniah (son of King Jehoiakim) could prosper, “sitting on the throne of David, and ruling anymore.”  Therefore, Jesus could not have been physically out of the royal line and also sit on David’s throne.  God solved this problem by having Joseph marry Mary after she conceived by the Holy Spirit.  This made Jesus the legal heir of Joseph and the legal heir to the throne of David.
 
The reader may be tempted to question this solution, thinking that the genealogy of Jesus must be from father to father.  However, there is no spiritual law of God that excludes women from the genealogy of Jesus.  As examples, Matthew 1:3 tells us that the royal and legal seed came through Thamar, who was a prostitute.  In Matthew 1:5, the line continued through Rachab, the Canaanite, and Ruth, the Moabitess.
 
Orthodox Jews totally reject this genealogical record that authenticates Jesus as their Messiah.  They look forward to another that will be their Messiah, not knowing that if Jesus is not their Messiah, there can be no other.  They do not realize that all genealogical records of the Messiah were destroyed in the first century.  Hence, anyone who claims to be the Messiah today will be unable to authenticate his claim, since there are no records.
 
The Beginning of the Seed
 
The book of Genesis is the germ seed of the kingdom; the book of Matthew is the announcement of the kingdom.  The germ seed begins in Genesis 3:15, when it presents the coming King as a man — the God-man who is the Seed of the woman (the virgin birth).  Still further in Genesis, we will recognize Abraham as the first foundational stone of kingdom truths.  It was to Abraham and his seed that God first gave the promises of the kingdom.  As the centuries passed, his seed (collectively) multiplied until finally his Seed (singularly), the Lord Jesus Christ, invaded human history as the Seed of the woman, and made the announcement recorded in Matthew that the kingdom was at hand.

Taken from The Matthew Mysteries by Gary T. Whipple, Schoettle Publishing Co., Inc., 1995, pages 5-8

In Word Document:  The Royal Genealogy of Jesus Christ by Charles Strong.docx which is SAFE to open and print.
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Why Does God Allow Bad Things to Happen to Good People?
By Charles Strong of Bible One

It may be the loss of a child or other loved ones.  It may be the destruction of personal property by the forces of nature or other factors.  It may be the unforeseen loss of a fortune amassed over years of personal sacrifice. It may be one’s perception of the less fortunate throughout the world.  Or, it could be the abrupt deterioration of one’s health.  And this, to someone who has or others who have championed “good” throughout life – even to one who has or others who have fervently believed in God and endeavored to serve Him.
 
Why then could a loving God allow such bad things to happen to such a person or persons?  This question is often asked by many good and decent people throughout the world, throughout all of time.
 
Probably the one passage of Scripture that depicts (not explains) this state is the latter part of Matthew 5:45.
 
. . . He [God] makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust.
 
Although this brief statement by Christ in His extensive discourse to His disciples upon a mountain (generally known as “The Beatitudes,” and within the context of His instruction to love one’s enemies) articulates that God does indeed allow both “good” and “bad” to affect both good and bad people.  Here he selects forces of nature – sun and rain (both of which depending on the circumstances can signify both “good” and “bad”) – to represent God’s action toward both the “evil” and the “good”– the “just” and the “unjust”– during their life on earth.
 
And while it is true that God clearly permits Christians to experience “various trials” during this lifetime (James 1:2; 1 Peter 1:6; Matthew 5:12; Hebrews 10:34), the thrust of this discourse pertains to all classes of people who consider themselves “good” and non-deserving of the misfortunes (hardships, calamities, disasters) of life.
 
To understand how and why such difficulties exist and why they befall all people, often at no personal fault of their own, one must understand the root cause of mankind’s (and this earth’s) ills.  To do this requires an understanding of God’s origin of and purpose for man, His instructions to man at the time of his creation, man’s eventual response, and the ensuing consequences to man and the remainder of God’s earthly creation.
 
The entire Bible – the Old & New Testaments – “The whole of Scripture is about the creation of man, his ruin, his restoration over a six-day period (over a 6,000-year period), followed by a seventh day of rest (a seventh 1,000-year period — the Sabbath rest awaiting the people of God [Hebrew 4:9; cf. Hebrew 4:3-4], the Messianic Era).”  This quote and the comprehensive foundation for it come from the book, The Study of Scripture, in this site.

God placed perfect human beings on a flawless earth, which contained numerous other impeccable creations (both animate and inanimate entities) – all governed by myriads of unspoiled but extremely technical processes.  What is most noteworthy, God created man in His own “image” (Genesis 1:27) – an image reflecting God’s triune composition (Father, Son, and Holy Spirit), which for man consists of spirit, soul, and body (1 Thessalonians 5:23; Hebrews 4:12); but even more significant, God granted man “free will,” the ability to choose between alternate solutions or directions pertaining to any situation or circumstance, in addition to being self-conscious (aware of one’s own existence, sensations, thoughts, surroundings, etc.).
 
And the primary reason for the creation of man in this fashion was so that God could have a genuine and personal relationship and fellowship with man.
 
God’s instructions to His perfect human beings were short but explicit:
 
Then God said, “Let Us make man in Our image, according to Our likeness; let them have dominion over the fish of the sea, over the birds of the air, and over the cattle, over all the earth and over every creeping thing that creeps on the earth.” (27) So God created man in His own image; in the image of God He created him; male and female He created them. (28) Then God blessed them, and God said to them, “Be fruitful and multiply; fill the earth and subdue it; have dominion over the fish of the sea, over the birds of the air, and over every living thing that moves on the earth.” (29) And God said, “See, I have given you every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed; to you it shall be for food. . . . (2:8) The LORD God planted a garden eastward in Eden, and there He put the man whom He had formed. (9) And out of the ground the LORD God made every tree grow that is pleasant to the sight and good for food. The tree of life was also in the midst of the garden, and the tree of the knowledge of good and evil. . . . (16) And the LORD God commanded the man, saying, “Of every tree of the garden you may freely eat; (17) but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die." (Genesis 1:26-29; 2:8-9, 16-17)
 
Man, along with his “helper [that was] comparable to him [Woman]” (Genesis 2:18, 21-23) were to “have dominion” over the earth, to be “fruitful and multiply; fill the earth and subdue it” (Genesis 1:28). And they were given “every herb that yields seed which is on the face of all the earth, and every tree whose fruit yields seed . . . for food” (Genesis 1:29).  All of this was to be under their control, along with a vegetarian diet, with one exception: “but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”
 
Most certainly, if they would have followed God’s instructions, mankind would have experienced only “good” from then until now.  There would have been no “bad” (evil, difficulties, harm, etc.) to happen to anyone then or now.  And the question comprising the title of this document would not exist.  But then, as Scripture portrays, this was not the case.
 
Man and his helpmate disobeyed God, which resulted in their immediate spiritual death and the process that would result in their eventual physical death.  Additionally, their disobedience critically contaminated the remainder of the creation surrounding them.  It may have initially looked the same, but every technical process comprising the growth and function of earth and its occupants was seriously tainted.  Nothing would or could be the same from that moment on.
 
Furthermore, God would henceforth subject mankind to this polluted earth along with all of its infested processes.  In a nutshell, this meant that mankind could no longer be assured of a perfect outcome as far as his progression in life or in his physical surroundings.  All of mankind, both the “good” and the “bad” would henceforth be the recipient of a corrupted environment, which would alternately produce both “good” and “bad” on it – on both the corrupt and the innocent.
 
If God did not set man upon earth to be a target of evil, the question still remains as to why He permits it.  He surely can totally eliminate all evil by a simple spoken word.  But to do so would nullify the “free agency” – the ability to choose – of man.  And to do away with man’s free agency would in essence do away with man as made in the “image” of God.  Man would no longer be self-conscious (aware of one’s own existence, sensations, thoughts, surroundings, etc.).  He would no longer be cognizant even of God.  He in fact would be reduced to an existence of robotics.  This then would eradicate God’s ability to have a genuine and personal relationship and fellowship with His creature – the primary purpose for God’s creation of man.
 
This being the case, the consequence of the “fall of man” along with its affect upon all of man’s surrounding entities, specifically, the scientific/technical processes that govern the earth and those upon it, must run its course.  God must allow man’s path to run its course in order to be true to His own nature (character).
 
Fortunately, God’s nature is not only one of righteous justice but one of love, mercy, and grace.  This being the case, God provided the means for man to be forgiven of sin and restored to a personal relationship with God.  And this means, which man may acquire solely by faith on an individual basis, centers totally on Jesus Christ, the Son of God, and His substitutionary sacrifice on the cross of Calvary.  But until the allotted time that God has provided for this to be available to man has expired, the conditions relative to man and his environment will not change.
 
The events considered to be evil, both moral and natural, which occur during life to those who are considered “good,” are the fault and consequences of man’s initial disobedience to God.  These events are part of the “natural order,” of both moral and physical laws, that is permitted by God to run its course until His cosmic plan is complete. These events fall upon both the guilty and the innocent alike; no one is excepted or excused.  These “evil” occurrences and the resulting suffering they cause are allowed by an infinitely wise, just, and loving God; because they serve a greater purpose for human beings and the universe, and ultimately will lead to the greater glory of God Himself. 
 
God of course can and does impose divine interference in this “natural order,” depending on the circumstances, which divine impositions are usually viewed by man as “miracles.”  Although the initial plan of God included His protective and caring hand over man in all activities, it was thwarted by man’s disobedience and thereby the subsequent “natural order” resumed, which cannot be changed by God without the eradication of His initial purpose for the creation of man — a genuine and personal relationship and fellowship between the Creator and His creatures and the establishment of man having dominion over the earth in accordance with the rule of God (Genesis 1:26, 28).
 
Postscript
 
In a nutshell, almost all that happens to both Christians and non-Christians since the creation of man is the result of a corrupted environment, internally and externally, i.e., the corrupted scientific and technical processes that make up all material matter.  Such is the result of man’s disobedience to God’s specific instruction in the Garden of Eden.  Whereas much that is considered “good” (or “acceptable”) comes our way, there is always the possibility of misfortune (“bad”) – both due to no fault of the recipient (except of course when the cause of “bad” proceeds directly from the influence of one’s “sin nature” – a subject for another discussion).

In Word Document:  Why Does God Allow Bad Things to Happen to Good People by Charles Strong.docx which is SAFE to open and print.
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Financial Support for Christian Ministries
By Charles Strong of Bible One

This author has for quite some time been concerned with the various Christian “ministries” that exist today, both locally in individual churches and on the radio and television media regarding, along with other issues, their constant quest for funding.  In reading the New Testament regarding the matter of financial support for Christian ministries within the Church (Body of Christ), nowhere is there found any particular person or ministry that had proffered a request for such support.  Should you be aware of one or more please bring the passage or passages to this author’s attention (e-mail address may be obtained from his website, www.bibleone.net).
 
About the closest a passage comes to this is in 1 Corinthians:
 
Now concerning the collection for the saints, as I have given orders to the churches of Galatia, so you must do also:  On the first day of the week let each one of you lay something aside, storing up as he may prosper, that there be no collections when I come.  And when I come, whomever you approve by your letters I will send to bear your gift to Jerusalem.  (1 Corinthians 16:1-3)
 
Although it may be assumed that the saints (Christians) in Jerusalem had expressed their needs in a request, it is believed that the apostle Paul simply was aware of them and had given instructions to various churches to give to their needs.  He certainly did not wish to execute a fund-raising effort when he arrived in Corinth.  In fact, in regards to Paul’s personal ministry for Christ and even though he advocated giving to those who were in need and engaged in transporting financial gifts for those in need, he chose to fund his own ministry by his own efforts (he was a tentmaker — Acts 18:3) in order as not to create a financial burden on those to whom he ministered:
 
I have coveted no one's silver or gold or apparel.  Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me.  I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, that He said, "It is more blessed to give than to receive." (Acts 20:33-35)
 
Of course there is much said regarding tithing in our churches today.  The following is a paragraph taken from the document in the topical section of this author’s website entitled “New Testament (Church Age) Giving”:
 
Tithing was an obligatory form of “national taxation,” which provided for the maintenance of the “client-nation Israel” (a theocracy ruled by God personally—a unique union of God and state). Tithing was imposed by God on every person, believer and unbeliever alike, of Israel. The word “tithe” means a “tenth,” and there were 3 separate tithes: (1) Maintenance of the Levites—Numbers 18:21, 24, (2) Support of the national feasts and sacrifices—Deuteronomy 14:22-27 and (3) Every 3rd year for the poor and destitute of the land—Deuteronomy 14:28-29). The New Testament believer is not under the law and thereby not subject to the legalistic tithing of his income.
 
It is suggested that any reader review the complete document (study) should he be interested in tithing and giving, for both are taught, as is presented in the Old Testament.  And, this particular document also goes into detail as to what New Testament giving should be about.
 
But back to the original theme, it is believed that there is little if any scriptural support for ministers and ministries that appeal to other Christians for financial support.  Rather, it seems clear, especially when viewing the typological lesson regarding this issue as found in Genesis, that a different procedure should be followed.
 
And it is the opinion of this author that no one has brought this forward more effectively than Arlen L. Chitwood in the sixth chapter of his book, The Bride in Genesis, Ch. 6, by Arlen Chitwood.  His presentation of this subject follows (and by the way, Mr. Chitwood practices what he preaches, i.e., I have never experienced him in any way requesting financial support for his ministry; he only gives):
 
Go unto Joseph (Genesis 41:55-57)
 
When the famine came upon Egypt, "the people cried to Pharaoh for bread:  and Pharaoh said unto all the Egyptians,"
 
"Go to Joseph; whatever he says to you, do.
 
The famine was over all the face of the earth, and Joseph opened all the storehouses and sold to the Egyptians.  And the famine became severe in the land of Egypt" (Genesis 41:55-56 [55b]).
 
This sets forth a truth that Christians appear to have little appreciation for today.   Although the famine in this verse refers to the coming Tribulation in the antitype, the application to Christians during a time of famine (need) today is too evident to pass by without a few comments.
 
Do you have a need?  Do you know how to obtain a supply for any need that might arise in your life?  The answer is found in Genesis 41:55-56:  "Go to Joseph; whatever he says to you, do."  He will then open "all the storehouses."  A similar thought is set forth in the words of Jesus in John 14:14:  "If you will ask anything in My name, I will do it."
 
Asking in the name of Jesus is a very misunderstood subject today.  These words do not constitute a magic formula that can be repeated at the end of a prayer merely to obtain things that an individual may desire to have.  "In Jesus' name" implies that the person is acting on the Lord's behalf, using the talents and/or pounds left in their possession to bring forth an increase (Matthew 25:14-20; Luke 19:11-27).
 
That would be to say, they would be trading and trafficking, using that which the Lord had entrusted to them in order to carry out business on His behalf during His time of absence.  And, in the process of carrying out this business, a person would have certain needs that must be met.  That person could then make requests "in Jesus' name," with the assurance that such requests would be answered and met.
 
If a person is truly conducting business on the Lord's behalf, in the manner that He has told them to conduct that business, it should go without saying that the person would be doing that which the Lord had told them to do.  A person in this position could then go to Jesus with his needs, the storehouses would be opened, and the Lord would supply these needs (cf. John 16:23-24; James 4:3; 1 John 3:22).
 
One of the main cries heard in Christian circles today is the plea for money to carry on the Lord's work.  That is a strange sound coming from the trumpet.  Reverse that into the type in Genesis, chapter forty-one and you will have the people of Egypt going out trying to raise money to help Joseph.  NO!  The only correct biblical response is to "GO unto Joseph; what he says to you, DO!"  He will THEN open "ALL the storehouses."
 
The attitude of too many Christians today is, "Tell the people, and trust the Lord."  Arno Gaebelein, one of the great Bible teachers in past years, used to say that when you tell the people, you cease to trust the Lord.  The attitude of Dr. Gaebelein in this area was far more Scriptural than the position many Christians are taking today.  
 
Not only are there certain pseudo-religious programs on radio and television, which are little more than fund-raising campaigns preying on the biblical ignorance of Christians, but many churches throughout the land are carrying on man-made programs that are little different.  
 
If Christians followed the admonition of Scripture concerning their needs in all areas, they would find that not only would many (probably most) Church-related programs of today cease to exist, but many others would come into existence; and the Lord would supply the necessary funds to carry on His work.
 
Any group of Christians doing what the Lord has told them to do need only ask of the Lord, and He will supply any need that might arise.  Any church in financial straits today has not done one or both of two things:  The members constituting that church have either not done what He has told them to do or they have not gone to the Lord for their needs.
 
What has the Lord told you to do?  Two related thoughts will be set forth that individuals might consider, and which will perhaps shed light on the central reason why many Christian organizations and churches have been beset by problems — financial and otherwise.
 
1)  The Attitude of Christians toward the Word of God in General
 
God has placed pastor-teachers in churches to lead Christians into a mature knowledge of the Word of God.  Christians, in turn, are to take this knowledge and do what God has told them to do in His Word.  God speaks to us today through His Word.
 
This Word is to be taught "precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little."  The ones whom the Lord will teach "knowledge" and make to understand "doctrine" are those who are "weaned from the milk, and drawn from the breasts" (Isaiah 28:9-13).  If one follows God's Revelation to man, his teachings will center on God's firstborn Sons — Jesus, Israel, and the Church (awaiting the adoption).  Not only will his teachings center on God's firstborn Sons, but the goal toward which all things are moving — the earth's coming Sabbath rest, the Messianic Era — will be placed in its proper perspective.
 
Teachings concerning Christ begin in Genesis 1:1 (cf. John 1:1-5).  Jesus stated that ALL Scripture was about Him (Luke 24:27, 44; John 5:39, 46).  Thus, it matters not where a person turns in Scripture, he will find himself studying about some facet of the person and work of Christ.
 
Teachings concerning the nation of Israel also begin in Genesis.  Not only was Abraham the father of this nation (Genesis 11:26ff), but teachings concerning Israel can be seen much earlier in typology.  Genesis, chapter four, for example, sets forth Cain (responsible for the death of Abel) as a type of Israel (responsible for the death of Christ); and Noah passing through the Flood is a type of Israel passing through the coming Tribulation.
 
Teachings concerning the Church also begin in Genesis.  Adam and Eve constitute the original type of Christ and His bride, and Enoch and Methuselah constitute a type of Christians being removed before the coming Flood (Tribulation) — some via death as Methuselah, others by being caught up alive as Enoch.
 
Teachings concerning the kingdom also begin in Genesis.  The Sabbath day of rest (Genesis 2:1-3), following six days of work (Genesis 1:2-31 [2b]), sets forth the fact that a Sabbath day of rest is coming following six days of work.  And each one of these days will be 1,000 years in length (cf. Exodus 31:13-17; Hebrews 4:4-9; 2 Peter 1:15-18; 3:3-8).
 
Genesis is rich beyond degree.  There's not a single biblical doctrine that cannot be found in some form in Genesis.  In order to correctly understand the work of the Son — past, present, and future — along with the place occupied by Israel and the Church in God's eternal plans and purposes, one MUST begin in Genesis.
 
A teaching example for the servants of the Lord to follow has been set by Jesus Himself:  "Beginning at Moses and all the prophets..." (Luke 24:27).  Great spiritual lessons concerning Christ, Israel, and the Church can be drawn from the Old Testament Scriptures, beginning with the writings of Moses.  And spiritual lessons of this nature can be derived only through extensive studies of the types.
 
Thus, the import of types in Scripture can immediately be seen.  Not only will God's three firstborn Sons — Christ, Israel, and the Church — be placed in their proper perspective, but teachings drawn from "Moses and all the prophets" will be directed toward the earth's coming Sabbath day of rest — the coming Messianic Era, when God's three firstborn Sons (the Church, following the adoption) will be placed in their proper positions on and over the earth.  No wonder it was said by more than one great Bible teacher of past years that types commend themselves to the spiritually minded.
 
2)  The Attitude of Christians toward the Word of God in Particular
 
The central message of Scripture, the Word of the Kingdom, is the message upon which Satan has centered his attack throughout this dispensation.  And this is perhaps nowhere better depicted in Scripture than in the parables of Matthew chapter thirteen.
 
In these parables, Satan is the one who seeks to bring about barrenness in the lives of Christians as they find themselves placed in various parts of the world, with a view to their bringing forth fruit (Matthew 13:4-8, 19-23); he is the one responsible for sowing tares among the wheat, with a view to barrenness among Christians (Matthew 13:24-30); he is the one who produced an unnatural growth in Christendom early in this dispensation, which continues today, resulting in his messengers finding ready acceptance therein (Matthew 13:31-32); and he is the one responsible for the leavening process that has been occurring within Christendom throughout this dispensation, resulting in an every-increasing corruption, which will continue until the whole has been leavened (Matthew 13:33).
 
Satan's attack in this fashion has not been an attack upon biblical doctrine in general.   Rather, it has been an attack upon biblical doctrine in a very particular and specific manner.  It would be an attack similar to that referred to in military circles today as "a surgical strike [an attack directed at one specific target, using computer-guided missiles, leaving that which surrounds the target untouched]."  It has been an attack directed specifically at the Word of the Kingdom.
 
And the direct command to Christians in the Word of God runs completely contrary to that which can be seen occurring on almost every hand in Christendom today.  To avoid being caught up in the wiles of Satan — in which almost the whole of Christendom finds itself today — Christians are commanded to study the Word, remaining in complete keeping with the Old Testament prophecies.  
 
It is only through a knowledge gleaned from the Word after this fashion that Christians can know how to properly array themselves in armor, know how to properly combat the enemy, know how to remain faithful, and know how to maintain a proper spiritual awareness (cf. Ephesians 6:10ff; 1 Timothy 1:18-19; 2 Timothy 2:15).
 
Further, Christians are commanded to strain every muscle of their being in the present race of the faith, something that they would know very little about apart from a proper study of the Word (1 Timothy 6:11-19; 2 Timothy 4:7-8; Jude 1:3).  And Christians are to govern their lives after this fashion with a view to a prize that awaits the victors at the end of the race of the faith (1 Peter 4:12-13; 5:1-6).
 
And it is not just any prize awaiting Christians who govern their lives after this fashion.  Rather, it is the highest prize of all prizesIt is the greatest thing that God could ever design for redeemed man — that of one day being elevated into the heavens and being privileged to ascend the throne with God's Son, ruling the earth as co-regent with the King of kings, and Lord of lords.
 
Can Christians expect the storehouses to be opened and the blessings of the Lord to flow out, even though they have gone to Him for their needs, if they refuse to do what He has told them?  Look once again at the order in Genesis 41:55-56:

GO...DO...and He will THEN open ALL the storehouses.
 
Taken from The Bride in Genesis by Arlen L. Chitwood.
In Word Document: Financial Support for Christian Ministries by Charles Strong.docx which is SAFE to open and print.
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Either the Word Or…
Two Incompatibles Confronting Every Christian Today
By Arlen Chitwood of Lamp Broadcast

THE WORD is THE ONLY thing living, completely compatible with, and forming nourishment and sustenance for one’s spiritual life.

ALL ELSE is non-living, incompatible with, and can furnish NO nourishment for one’s spiritual life, ONLY for his natural life.

Thus, if one wants to feed the spiritual man, it MUST be done by an intake of that which is itself spiritual — the God-breathed Word, given through the instrumentality of the Spirit.

Or, on the other hand, if an individual wants to feed the natural, anything other than the Word will suffice.

With the preceding in view, note how much of that being proclaimed to and written for Christians today — particularly what can often be found on so-called Christian web sites — falls into the category of the latter (something other than the Word) and not the former (the Word), material that CAN NEVER feed the spiritual man.

And this has been occurring for years, for decades. Is it any wonder that we have a generation of Christians filling the Churches of the land who can’t tell their right hand from their left in a spiritual respect?

A generation of Christians is on hand whose lives are filled, not with the Word, but with about everything but the Word. They don’t know the Word, leaving them unable to deal with matters as seen in Isaiah 8:20:

“To the law and to the testimony; if they speak not according to this Word, it is because there is no light in them"

And the reason that they can’t do this, leaving them an easy prey for the cults and about anything else that comes along, is because individuals whom God has placed in charge of the flock throughout the dispensation have, over the years, particularly during the latter years, not followed the command in II Timothy 4:2:

“Preach the Word…”

The waterpots (John 2:7), over the years, either HAVE NOT been filled or HAVE been filled with something OTHER than Water.

Those to whom the flock was entrusted in time past have “sown the wind,” with Christian leadership today, in many instances, negatively affected and following suit.

And Christians in the world today, near the end of the present dispensation, are reaping the end result. They are reaping the only thing which could be reaped, “the whirlwind” (Hosea 8:7).

In Word Document: Either the Word Or... by Arlen Chitwood.docx which is SAFE to open and print.
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“Never Again!”
But It Will Happen Again!
By Arlen Chitwood of Lamp Broadcast

“Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abed-nego: therefore he spake, and commanded that they should heat the furnace seven times more than it was wont to be heated.

And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abed-nego, and to cast them into the burning fiery furnace.

Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace…

Then Nebuchadnezzar the king was astounded, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.

He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God [lit., ‘a son of the gods’].

Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abed-nego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abed-nego, came forth from the midst of the fire.

And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them” (Daniel 3:19-21, 24-27).

During the summer of 1941, when British Intelligence began intercepting radio reports about mass killings by the Third Reich in Poland, the outside world — though still unaware of the full extent and dimensions of the “Final Solution to the Jewish Question” — became aware of that which would only later be fully known.

Winston Churchill, in a speech shortly afterwards, stated, in a somewhat cryptic manner so that the Germans would not know that their messages were being intercepted, “We are in the presence of a crime without a name.”

Down through the years since those days, remembering back on what was later called The Holocaust — that which happened to the Jewish people (among others) throughout Europe during the twelve-year reign of the Third Reich (1933-1945) — the Jewish people have had a saying:

“Never Again!”

These words, “Never Again,” represent a PROMISE to past and future generations that everything possible will be done to INSURE that nothing like the Holocaust will EVER happen again.

Thus, the numerous Holocaust museums and centers in major cities, particularly throughout Europe and the United States, along with Yad Vashem in Israel (a memorial to the Jewish victims of the Holocaust), are in existence to let the people of the world know, to educate them, pertaining to that which occurred, seeking to PREVENT such a thing from EVER happening again.

In line with the preceding, present Jewish thought throughout Israel and the world at large is that the Jewish people will “never again” allow themselves to exist in a position of powerlessness, as the Jewish people found themselves in Germany and throughout Europe during the days of the Third Reich.

The nation of Israel in the Middle East today maintains very active, ever-ready military forces — Army, Navy, and Air Force. They have compulsory military training and military service for all citizens, men and women alike. A high percentage of the population is military-ready; and ready-to-respond armed forces — in any or all branches of service — can be called up overnight.

And these are not just ordinary forces. Israel’s Air Force, for example, is recognized as having some of the best trained pilots in the world, flying modern aircraft and using modern weaponry.

Maintaining military forces of this nature, along with having hawkish personnel in positions of authority in both the government and the military, would be another way of letting anyone who would dare even think about trying to come against Israel again to know in advance what to expect.

The Jewish people are determined to “NEVER AGAIN” let anything like the Holocaust befall them.

A Date Which Must Be Kept

BUT, with the existence of all the preceding, IT WILL HAPPEN AGAIN! The Prophets have spoken, and the Words of the Prophets — God speaking through the Prophets — CANNOT be circumnavigated.

Israel has a pre-set, pre-recorded date with destiny, which MUST be kept. This date has been set and clearly marked on God’s prophetic calendar, and it CANNOT be changed. This date is called “The Time of Jacob’s Trouble” (Jer. 30:7), and it will be kept during and immediately following Daniel’s Seventieth Week (seven unfulfilled years relating to God’s dealings with Israel preceding the Messianic Era [Daniel 9:24-27]).

And this pre-set date, reserved for the Jewish people on God’s prophetic calendar, which MUST be kept, is for “a reason” and for “a purpose.”

“The reason” that this date must be kept is because of Israeli disobedience over centuries, even millenniums, of time, which Israel has yet to acknowledge and correspondingly return to the God of their fathers.

And “the purpose” for this date is to bring Israel to that place, to bring about repentance, so that God’s plans and purposes for calling this nation into existence 3,500 years ago can be realized.

Thus, there HAS TO BE another Holocaust, in order to, through Gentile persecution, bring about Israel’s repentance. And this coming Holocaust HAS TO BE of a severe enough nature to bring this to pass.

God drove Israel out among the nations to effect repentance; and He is going to leave them there UNTIL they do repent, intensifying the persecution until Israel is left WITHOUT anyplace to turn OTHER THAN back to the God of their fathers.

(The Jews presently in the land [there in an unbelieving and unrepentant state], having returned to the land during decades of time, resulting from a Zionist movement, will have to be uprooted from their land and driven back out among the nations [something which will happen in the middle of the coming Tribulation, the “time of Jacob’s trouble” (Matthew 24:15ff; Luke 21:20ff; Revelation 12:6ff)].

This will HAVE TO OCCUR, for God drove His people out among the nations to effect repentance through Gentile persecution, and this is the place where He has decreed that He will deal with them in this respect.)

Thus, there is a disobedient Jewish people on the one hand (both in and out of the land) — with all of their Holocaust centers and museums, Yad Vashem, and a mighty military power in the land — saying, “Never Again!

Then, on the other hand, there are the Prophets who spoke millenniums ago, who, in essence, have said “Yes, Again!

And the Prophets have said this because of one thing — God’s omniscience, as He has looked down through centuries of time, seeing and knowing the continued unbelieving and unrepentant state of the Jewish people in the world today, both in and out of the land.

One More Time…

It will take one more round of Gentile persecution, one more Holocaust, one more Furnace. Then…

And when it does happen again, the coming Holocaust will be FAR, FAR WORSE than the past Holocaust. The future Holocaust will exist, not just in Europe, but worldwide; and the person in charge will be a man seated on Satan’s throne to whom Satan will have given “his power” and “great authority” (Revelation 13:2; cf. Revelation 12:1-17).

This coming Holocaust is seen numerous places in Scripture.

One such place is in the account of the three Hebrews cast into a fiery furnace heated seven times hotter than it was normally heated, in Daniel 3:19ff. These three Hebrews typify the Jewish nation as a whole, seen in the coming Holocaust, the coming Furnace, the coming “time of Jacob’s trouble,” occurring during and immediately following Daniel’s unfulfilled Seventieth Week.

But these three Hebrews, seen in a fire heated seven times hotter than it was normally heated (“seven,” a complete number, showing that the furnace was evidently heated as hot as possible without destroying the furnace), were not in the fire alone. A fourth Person was in the fire with them.

This fourth Person, as seen in corresponding Scripture, can be clearly identified as God Himself (Exodus 3:1ff; cf. Isaiah 63:8-9). And, as a result, the fire, regardless of its intensity, had absolutely no effect upon these three men. For the fire to have affected them in any way, it would have had to affect the One in their midst the same way.

These three men emerged from the furnace without a single hair on their heads singed and without the smell of fire or smoke on either them or on their undamaged garments.

This is how the nation itself will fare in the coming Holocaust, exactly as the nation fared in the past Holocaust. But, just as in the past Holocaust, the individual Jew is another matter.

In the past Holocaust, 6,000,000 Jews died, though the nation lived (emerged unscathed, for, exactly as in the type in Daniel, the nation cannot be harmed).

In the future Holocaust, two-thirds of world Jewry will die (about 9,000,000 by today’s count [cf. Ezekiel 5:12; Zechariah 13:8-9]), but the nation will live (emerge unscathed, again, exact as in the type).

Between Now and Then

We’re not told how events in the Middle East or the world at large will transpire between now and that future time spoken of by the Prophets. There will have to be a transpiring of events which will allow this man to somehow neutralize or overcome Israel’s armed forces, beginning this second Holocaust (when the rider on the red horse appears in the middle of the Tribulation [Revelation 6:3-4; ref. Chapter V in the author’s book, Distant Hoofbeats]). We’re told about his intrigues, among other things, and the covenant that he will make with Israel; but we’re not told what part these things might play, if any, in allowing this man to do the things which he will be able to do in that day.

This man — seemingly unopposed, or not deterred by a military power as seen existing today — will move against the Jews (“arms shall stand on his part” [Daniel 11:31a]), beginning in Jerusalem, in a very sudden and what would appear to be a very unexpected manner. The Jews are told that when they see this man desecrating the Holy of Holies in the rebuilt Temple, if outside their homes, to not even take time to go back inside to pick anything up, but to flee from this man’s presence, to run for their lives (Matthew 24:15ff).

That is how sudden and swift things will transpire when this man’s actions begin a three and one-half-year Holocaust, which, after beginning in Jerusalem, will then spread throughout the land and the earth, evidently quite quickly. And every single Jew — not just in Europe, but worldwide — will be caught up in it this time.

Following That Future Time…

Following that future time though, matters will be exactly as they existed when the three Hebrews emerged from the furnace in Daniel chapter three:

“Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abed-nego, who has sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and have yielded their bodies, that they might not serve nor worship any god, except their own God.

Therefore I make a decree, That every people, nation, and language, which speaketh anything amiss against the God of Shadrach, Meshach, and Abed-nego shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

Then the king promoted Shadrach, Meshach, and Abed-nego, in the province of Babylon” (Daniel 3:28-30).

A similar ending is seen in the Book of Esther, where another facet of the same matter has been given.

Haman, another type of the man who will sit on Satan’s throne during the coming Tribulation, sought to have all the Jews in the province slain. But in the end, through circumstances brought about by God’s sovereign control over all things, Haman suffered the same fate which he had sought to inflict upon the Jews. Haman himself was impaled on the same gallows which he had built for Mordecai, a Jew who “sat in the king’s gate.”

And, the two prominent Jews dealt with throughout the book — Esther and Mordecai, representing, as the three Hebrews in Daniel, the entire nation — found themselves, at the close of events seen in the book, in positions comparable to that seen in Daniel.

Esther came into possession of all that Haman had owned; and Mordecai, among other honors, was promoted in the kingdom:

“Then the king Ahasuerus said unto Esther the queen and to Mordecai the Jew, Behold, I have given Esther the house of Haman, and him they have hanged upon the gallows, because he laid his hand upon the Jews…

And the king Ahasuerus laid a tribute upon the land, and upon the isles of the sea.

And all the acts of his power and of his might, and the declaration of the greatness of Mordecai, whereunto the king advanced him, are they not written in the book of the chronicles of the kings of Media and Persia?

For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of the brethren, seeking the wealth of his people, and speaking peace to all his seed” (Esther 8:7; 10:1-3).

The same story is told from yet another perspective in the account of Joseph and his brethren in Genesis chapters thirty-seven through forty-five.

The story begins with Joseph’s rejection by his brethren (Genesis 37) and it ends with Joseph’s acceptance by his brethren (Genesis 45). Then, in the latter part of the story, two seven-year periods are seen — a seven-year time of plenty, followed by a seven-year time of famine. And the time of famine would be so severe that the time of plenty would not even be remembered (Genesis 41:29-32).

Throughout the time of plenty (Genesis 41:47-53), Joseph’s brethren continued in the same state as seen back in chapter thirty-seven — as the ones rejecting him, not even knowing that he was still alive.

But, once the time of famine arrived (Genesis 41:54-57), they were left with no place to turn for help other than to Joseph (who had been elevated to second in command over all Egypt and one whom they knew NOT, even later when in his presence [Genesis 42:1ff]).

And, in the end, they were driven to the place where they had to acknowledge, in Joseph’s presence, that which they had done years before (resulting from their rejection of him [Genesis 44:16ff]).

Then Joseph, with his brethren brought to this point, was unable to contain himself any longer. He wept aloud as he revealed himself to his brethren:

“I am Joseph…whom ye sold into Egypt” (Genesis 45:3-4b [3a]).

His brethren, understandably, were “troubled at his presence” (Genesis 45:4), but Joseph set them at ease, calling attention to God’s reason and purpose for that which had occurred (Genesis 45:5).

And, after certain events had transpired, Joseph’s brethren went forth with a dual message:

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

Placing these types together provides different facets of the complete picture. We are presently living during a time of plenty, but a time of famine is coming, one like unto Haman is coming, and a furnace heated seven times hotter than normal awaits Israel.

The nation will be driven to the SAME place Joseph’s brethren were driven; and the nation, during this time, is going to do EXACTLY the SAME thing Joseph’s brethren did. They will go to their Brother for help; they will go to Jesus for help, One Whom they will NOT know, the One Whom they rejected and crucified in past time.

They will be brought to the place, in His presence, where they will be left WITHOUT a choice other than to acknowledge their guilt (Zechariah 12:10-14; 13:6). And Jesus will then reveal Himself to them, evidently weeping, as Joseph did in the type:

I am Jesus…Whom ye crucified.

The Jews will, understandably, be troubled, EXACTLY as Joseph’s brethren were troubled. But Jesus will set them at ease, calling attention to God’s reason and purpose for that which had occurred (cf. Luke 24:25-27).

And after certain events transpire (those seen in the Jewish festivals and certain judgments yet to occur [the trumpet and vial judgments]), the Jewish people will go forth to the nations of the earth with the SAME dual message which Joseph’s brethren carried forth:

Jesus is alive, and He is Governor over the entire earth.

In Word Document: Never Again, But It Will Happen Again by Arlen Chitwood.docx which is SAFE to open and print.
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Ministers of the New Covenant
For Israel ALONE, or for BOTH Israel and the Church?
By Arlen Chitwood of Lamp Broadcast

“Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah” (Jeremiah 31:31).

“Who also hath made us able ministers of the new testament [‘the New Covenant’]…” (II Corinthians 3:6a).

Because of an existing confusion among numerous Christians about the New Covenant, the matter needs to be briefly dealt with, in relation to both Israel and the Church.

A failure, over the years, to understand that which is involved in this covenant has resulted in all types of heretical teachings in Christendom, usually attempting to see and understand the New Covenant relating to both the Church (present) and Israel (future).

The New Covenant is referred to by name only once in the Old Testament (Jeremiah 31:31-33), though sparingly referenced other times (e.g., Ezekiel 34:25-31; 37:26-28 [“a covenant of peace”]). BUT, though this covenant is sparingly referenced, the Old Testament is replete with information concerning the conditions which will exist once this covenant has been made (e.g., Isaiah 2:1-5; Joel 2:25-32; Amos 9:11-15).

In the synoptic gospels, reference is made to “the blood of the new covenant” (Matthew 26:28; Mark 14:24; Luke 22:20).

Then, reference is made to this covenant or to the blood of this covenant different places in several of the epistles (Romans 11:27; I Corinthians 11:25; II Corinthians 3:6; Hebrews 7:22; 8:6-8, 10; 9:14-16; 10:16; 12:24). And this covenant would be alluded to in places such as Ephesians 2:12; Hebrews 10:29; 13:20.

As can be readily seen, reference to the New Covenant, after some fashion, is something seen far more extensively in the New Testament than in the Old.

However, somewhat the opposite of that is true when dealing with conditions which will exist following the New Covenant being made. Though this is something pervading the whole of the Old Testament, it is not seen in this same pervasive manner in the New.

References to the New Covenant in the Old Testament have to do SOLELY with Israel and the theocracy, establishing a BASE for a proper understanding of the New Testament references to this covenant.

The New Covenant is referenced in the synoptic gospels during the offer of the kingdom of the heavens to Israel and in the epistles during the re-offer of the kingdom to Israel.

Romans, I, II Corinthians, and evidently Hebrews (all referencing this covenant) were written during this time, during the Acts period when the kingdom was being re-offered to Israel.

The New Covenant will one day replace a PRIOR covenant made with Israel (Jeremiah 31:31-33; Hebrews 9:1, 15). And the New Covenant, in this respect, is ALWAYS associated with Israel, replacing the Old, NEVER with the Church, which has NO Old to replace.

And reference to this covenant being made with Israel during the offer and re-offer of the kingdom would go hand-in-hand with the message.

The New Covenant though would have to do with the kingdom covenanted to David (as did the Old), NOT with the kingdom of the heavens. BUT, the latter could NOT be realized apart from the former, along with a realization of the New Covenant replacing the Old.

Note that Romans 11:27 is in the Jewish section of Romans (Romans 9-11), with the immediate context having to do with Israel’s salvation.

And essentially the same thing is seen in II Corinthians 3:6, with most of the chapter having to do with Israel, as seen in Romans.

Then, there are a number of references to this covenant in Hebrews 7-10, 12, which would evidently reflect on when this book was written.

Like John’s gospel, dealing with signs (for the purpose stated in John 20:30-31), Hebrews, dealing with the New Covenant, would evidently have had to be written during this same time as well (during the Acts period, during the time of the re-offer of the kingdom to Israel).

Paul’s reference to individuals “also” being made ministers of the New Covenant in II Corinthians 3:6 could ONLY have had to do with their ministry to Israel, NOT to the Church — in association with the signs also being manifested in this Church.

Christians are saved by the blood of the New Covenant, Christ’s shed blood, the blood upon which this covenant will be established and rest.

BUT, the New Covenant itself has NOTHING to do with “the one new man ‘in Christ’.” Rather, this covenant has to do with “Israel” ALONE.

In Word Document: Ministers of the New Covenant by Arlen Chitwood of Lamp Broadcast.docx which is SAFE to open and print.
To website CONTENTS Page.
The Prophetic Calendar of Israel
The Seven Jewish Festivals
By Arlen Chitwood of Lamp Broadcast

“And the Lord spake unto Moses, saying, Speak unto the children of Israel and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts.

Six days shall work be done: but the seventh day is the Sabbath of rest; an holy convocation; ye shall do no work therein: it is the Sabbath of the Lord in all your dwellings.

These are the feasts of the Lord, even holy convocations, which ye shall proclaim in their seasons.

In the fourteenth day of the first month…” (Leviticus 23:1-5a).

The seven festivals in Leviticus chapter twenty-three constitute what could be called, “The Prophetic Calendar of Israel.”

These seven festivals are JEWISH, not Christian. They were given to Israel, through Moses, and have to do with the Jewish people alone. They foreshadow a chronological sequence of events which began to occur in the camp of Israel at the time of Christ’s first coming, which will be continued and concluded at the time of Christ’s return.

And though there was a beginning fulfillment at the time of Christ’s first coming, ALL SEVEN FESTIVALS remain unfulfilled, awaiting a continued and complete fulfillment at the time of Christ’s return.

A secondary application of that seen in these festivals — that foreshadowed by these events, along with the sequence in which these events occurred — can be seen in the history of the Church, but that is neither here nor there. These festivals are JEWISH, they have to do with THE JEWISH PEOPLE, and this MUST be recognized.

The complete fulfillment of Israel’s national Passover (the first of the seven festivals, which began to be fulfilled at Christ’s first coming), in the antitype of Exodus chapter twelve, is yet future, as are events in the other six festivals. Concluding events surrounding the Passover must occur FIRST, and this feast of the Lord will not be fulfilled until Israel’s Messiah returns, following the Tribulation.

Thus, the continued progression of events in these seven festivals reveal a continued progression, to completion, of events which will occur in the camp of Israel following Christ’s return as the great King-Priest after the order of Melchizedek to deliver His covenant people.

Following Christ’s return at the end of the Tribulation there will be a seventy-five-day period between the end of the last seven years of Daniel’s prophecy and the beginning of the Millennium (Daniel 12:11-13). And Scripture clearly reveals that the events set forth in the first six feasts of the Lord, leading up to events in the terminal festival, the feast of Tabernacles, will, of necessity (Daniel 12:12), have to transpire during this time.

Then the feast of Tabernacles itself will be fulfilled during the ensuing millennial reign.

a) Passover:  This festival has to do with the national conversion of Israel, when the nation looks upon the Pierced One. The Lamb has already died, Israel has slain the Lamb (Acts 2:23, 36; 7:52), the blood has been shed (Exodus 12:6), but Israel has yet to apply the blood (Exodus 12:7).