but we speak God\u2019s wisdom in a mystery, even the wisdom that has been hidden, which God foreordained before the worlds unto our glory.
\n1 Corrinthians 2:7<\/p>\n
This study of the eight mysteries of the New Testament will be divided into four main divisions: the mystery kingdom, the five mysteries of the Church, the mystery of Israel\u2019s hardening, and the mystery of the seven climactic judgments, which destroy the two satanic mysteries.<\/p>\n
INTRODUCTION<\/p>\n
A. Definition<\/p>\n
This lengthy study must begin with a clear definition of what the term \u201cmystery\u201d means in the context of the New Testament. The Greek word musteirion is the origin of the English word \u201cmystery.\u201d The etymology of the word is from the Greek root mueo, meaning \u201cto shut.\u201d This is normally a reference to shutting the eyes. Thus the root meaning has the concept of \u201cone who shuts his eyes.\u201d As he shuts his eyes, he begins to meditate as things are revealed to him, so the derived meaning is \u201cone who is initiated into the mysteries.\u201d<\/p>\n
In Classical Greek, which preceded the Greek of the New Testament, mueo had the following basic meanings: \u201ca hidden thing,\u201d \u201ca secret ceremony,\u201d \u201ca secret teaching,\u201d \u201ca mystery,\u201d \u201csecret rites,\u201d \u201cinstruments of the teaching connected with them.\u201d<\/p>\n
In New Testament Greek, the meaning is both technical and simple. It refers to something that was totally unrevealed in the Old Testament, and only revealed in the New Testament. For something to qualify as a New Testament mystery, then, it must be something totally unrevealed anywhere in the Old Testament. If it is knowable from the Old Testament, it is not a mystery.<\/p>\n
1. Scriptures<\/p>\n
Six passages provide a definition of a New Testament mystery. The first passage is Matthew 13, where Yeshua (Jesus) introduces the Mystery Kingdom, the first mystery of the New Testament to be discussed in this study. In verse 11, He mentions the mysteries of the kingdom. And in verse 35, He stated: I will utter things hidden from the foundation of the world. Thus, the nature of a mystery is something hidden since the foundation of the world.<\/p>\n
The second passage is Romans 16:25b\u201326a: according to the revelation of the mystery which has been kept in silence through times eternal, but now is manifested.<\/p>\n
Paul states two things in this passage: first, the mystery has been kept in silence through all eternity past; and secondly, it has only now been revealed.<\/p>\n
The third passage is 1 Corinthians 2:7: but we speak God\u2019s wisdom in a mystery, even the wisdom that has been hidden, which God foreordained before the worlds unto our glory.<\/p>\n
In other words, the mystery has been hidden; God has predestined this mystery. The goal of the mystery is ultimately to our glory.<\/p>\n
The fourth passage is Ephesians 3:4b\u20135: the mystery of Christ; which in other generations was not made known unto the sons of men, as it has now been revealed unto his holy apostles and prophets.<\/p>\n
There are two important points to note in this passage. First, the mystery was not made known to previous generations. All those generations of Old Testament saints and saints of the intertestamental period knew nothing about the mystery because it had not been revealed. But secondly, it has only now been revealed to His New Testament apostles and prophets. Notice the word now. The prophets here are the prophets of the New Testament, because these are things now being revealed to his holy apostles and prophets.<\/p>\n
The fifth passage is Ephesians 3:9: to make all men see what is the dispensation of the mystery which for ages has been hid in God.<\/p>\n
Here again, note two things: first, all men may now know this mystery; and secondly, the mystery has been hid in God.<\/p>\n
And the sixth passage is Colossians 1:26: even the mystery which has been hid for ages and generations: but now has it been manifested to his saints.<\/p>\n
Again, two things are evident: first, that the mystery has been hidden for ages and [for] generations; and secondly, it is now being revealed to his saints.<\/p>\n
To summarize what the word mystery means, then, it is the secret thoughts, plans, and dispensations of God that are hidden from humanity and must be revealed by divine revelation. The word mystery in the New Testament does not carry the modern English meaning; that is, something that is inexplicable. In the New Testament, the word mystery is something unrevealed until now; something being revealed only now, meaning in New Testament times.<\/p>\n
2. Six Observations<\/p>\n
First, by the time Paul was writing, the mystery had already been revealed, though it had been unrevealed until that point.<\/p>\n
Secondly, the mystery was revealed specifically to the apostles and New Testament prophets. Therefore, they were to lay down the foundation of the Church (Eph. 2:19\u201322) and they were to record New Testament revelation (Eph. 3:1\u201310), which contains the revelation of the mysteries. These were the two purposes of the gifts of apostleship and prophecy.<\/p>\n
Thirdly, the mystery is now to be understood by the saints with the help of the Holy Spirit (1 Cor. 2:14).<\/p>\n
Fourthly, the word mystery in the New Testament is not a casual or loosely used term, but a carefully chosen term that is important for biblical theology, which, in turn, affects many areas of Systematic Theology. For example, in regard to Bibliology, the Doctrine of Scripture, the mystery involves new revelation that came through the New Testament prophets. Secondly, in Theology Proper, the Doctrine of God, the mystery includes the providence and the decrees of God. Thirdly, concerning Christology, the Doctrine of the Son, part of the mystery is the present-day indwelling of the Messiah. Fourthly, in Pneumatology, the Doctrine of the Holy Spirit, the Holy Spirit is the key to understanding the mystery. Fifth, Satanology, the Doctrine of Satan, includes the fact that Satan has his counterfeit mystery. Sixth, Israelology, the Doctrine of Israel, includes the mystery of the Kingdom of God\u2019s Program in this age, as well as Israel\u2019s present hardening. Seventh, in terms of Ecclesiology, the Doctrine of the Church, five of the eight mysteries apply to the Church. And eighth, Eschatology, the Doctrine of the Last Days, includes the prophecy of the translation of believers and the destruction of the satanic mystery. Hence, the word mystery in the New Testament is indeed a carefully chosen theological term.<\/p>\n
The fifth observation is the order of the revelation of the mystery: first, Jesus was the first One to reveal a facet of the mystery by revealing the Mystery Kingdom in parables to the apostles; and secondly, the revelation of the mystery came by the apostles and New Testament prophets to the saints. Only now has it been made manifest (Rom. 16:25\u201326); it was known to Paul by revelation (Eph. 3:3); and it was given to the apostles and prophets (Eph. 3:5); and it is now being revealed to the saints (Col. 1:26). With the death of the last apostle, the New Testament was complete. Hence, the New Testament took only one generation to write, whereas the Old Testament took one thousand five hundred years to write.<\/p>\n
And the sixth observation is that Paul felt a unique burden as a servant entrusted with the mysteries to proclaim them. There are six passages where this is found.<\/p>\n
1 Corinthians 4:1: Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God.<\/p>\n
Ephesians 3:3: how that by revelation was made known unto me the mystery.<\/p>\n
Ephesians 3:4: ye can perceive my understanding in the mystery of Christ.<\/p>\n
Ephesians 3:8\u20139: Unto me, who am less than the least of all saints, was this grace given, and to make all men see what is the dispensation of the mystery.<\/p>\n
Ephesians 6:19\u201320: to make known with boldness the mystery of the gospel, for which I am an ambassador in chains; that in it I may speak boldly, as I ought to speak.<\/p>\n
Colossians 4:3\u20134: praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds; that I may make it manifest, as I ought to speak.<\/p>\n
B. Usage<\/p>\n
The word mystery is found twenty-eight times in the New Testament. It is found once in each of the Synoptic Gospels; Paul used the word twenty-one times, and he is, in fact, the major user of this word; and it is used four times in the Book of Revelation.<\/p>\n
There are three basic categories of usage. First, the major way the word mystery is used is to describe the divine plan of God in the Messiah, including such things as the Mystery Kingdom, the Gentile role, and the Church. A second category, which is used only twice, is secrets revealed to individuals (1 Cor. 13:2; 14:2). The third category is the hidden meaning found in symbols and types; it was a mystery because it was hidden typologically in specific symbols. This would include, for example, the seven stars and seven lampstands (Rev. 1:20) and MYSTERY BABYLON (Rev. 17:5, 7).<\/p>\n
C. The Origin of Paul\u2019s Concept<\/p>\n
Paul was the major user of the term, and he was the main recipient and the main proclaimer of the revelation of the mystery. There are two basic views as to the origin of Paul\u2019s concept.<\/p>\n
1. The Pagan Mystery Religions<\/p>\n
The first view is that Paul received his basic concept of mystery from the pagan mystery religions prevalent in the Roman Empire of his day. There were many different religions known as \u201cmystery religions.\u201d The mystery religion in paganism was rooted in the Babylonian story of Tammuz and Ishtar, god and goddess. The pagan mystery religions spread throughout the Greek-speaking world and the Roman Empire, and, indeed, played a very important role from the seventh century B.C. until the fourth century A.D. For one thousand years, the mystery religions of paganism were a very prevalent system.<\/p>\n
Although there were a number of different mystery religions, there were four elements common to all. First, there were cultic rites and ceremonies performed by a circle of devotees to portray and to share in the destiny of a god. Secondly, only the initiated were allowed any knowledge of these rites and ceremonies. Thirdly, the devotees were promised salvation through these rites by the dispensing of cosmic life. And fourthly, there was a vow of silence in that they were not to share any information about the secret rites and ceremonies with ordinary mortals or those outside.<\/p>\n
These common elements of pagan mystery religions show that this was not the source of Paul\u2019s mystery for three reasons. First, Paul was raised in Tarsus, and he would have known about these mystery religions, but, as a very strict Pharisee, he would never have participated in them. Secondly, the mystery of the cults was something that was known among the select few and to be revealed only to the few, but the biblical mystery was something totally unknown to any man until God revealed it. And thirdly, in paganism, those who knew the mystery could not share it with others, but the biblical mystery is available to all.<\/p>\n
For these reasons, the pagan mystery was not the source of Paul\u2019s mystery concept. The only point of similarity is the use of the term mystery, but similarity is not \u201csameness.\u201d<\/p>\n
2. The Jewish Context<\/p>\n
The second view as to the origin of Paul\u2019s concept is that it came from a Jewish context and a Jewish source. In the Septuagint, which is the Greek translation of the Old Testament from about 250 B.C., the word musteirion is used eight times, all in chapter 2 of the Book of Daniel (vv. 18, 19, 27, 28, 29, 30, and twice in v. 47). Musteirion is a Greek translation of the Aramaic word raza. In English Bibles, the word is translated as \u201csecret.\u201d But the emphasis in the Daniel passage is that it is God who reveals the mysteries. A corollary word is the Hebrew word sod, used twenty-two times in the Old Testament, and generally having the meaning of \u201csecret counsel.\u201d It is a divine secret that can be known and understood only if revealed by God to His people through the prophets. This is the closest to Paul\u2019s usage.<\/p>\n
Paul did not get his concept from paganism, he got it from the Septuagint translation and usage of raza and the Hebrew concept of the word sod.<\/p>\n
D. Summary of the Content of the Mystery<\/p>\n
1. The Gospels<\/p>\n
In the Gospels, it is used only of the Mystery Kingdom: Matthew 13:11: the mysteries of the kingdom of heaven; Mark 4:11: the mystery of the kingdom of God; and Luke 8:10: the mysteries of the kingdom of God. In these contexts, the Kingdom in its present form is coexisting with evil. These passages also emphasize the inability of unbelievers to understand the Kingdom terminology in parabolic form.<\/p>\n
2. Paul\u2019s Writings<\/p>\n
The most extensive usage of the term is by Paul, who uses it twenty-one times in eighteen different passages. A passage-by-passage summary is as follows:<\/p>\n
In Romans 11:25, the mystery includes the partial hardening of Israel.<\/p>\n
In Romans 16:25\u201327, the mystery includes how God will bring the Gentiles to obedience of the faith for His glory.<\/p>\n
In 1 Corinthians 2:1, the mystery is now proclaimed.<\/p>\n
In 1 Corinthians 2:7, God\u2019s wisdom is a mystery in contrast to human wisdom. This is in the fuller context of 1 Corinthians 1:18\u20133:9, where his point is that human ability cannot declare the mystery of God, and what no eye has seen, God has revealed.<\/p>\n
In 1 Corinthians 4:1, Paul is the steward of the mystery that they must recognize.<\/p>\n
In 1 Corinthians 13:2, Paul states that if it were possible to know all mysteries, it would be of no value unless they are revealed and proclaimed in love.<\/p>\n
In 1 Corinthians 14:2, the gift of tongues without interpretation is a mystery to the hearer as the hearer cannot understand, and the speaker is speaking things that are unrevealed.<\/p>\n
In 1 Corinthians 15:51, the mystery of the translation of believers will occur at the time of the Rapture.<\/p>\n
In Ephesians 1:9\u201310, Paul states that the mystery of God\u2019s will is to unite all things in the Messiah, for in the fullness of times, the present chaos will end as the world is brought to its full relationship to the Messiah, and all things are to be brought under the headship of the Messiah.<\/p>\n
In Ephesians 3:1\u201313, in verses 3, 4, and 9, the mystery includes the acceptance of the Gentiles, and the wisdom of God is to be made known to the spirit-world through the Church. The mystery here includes the concept of Jews and Gentiles in one Body and the meaning and purpose of the Church.<\/p>\n
In Ephesians 5:32, the Church and the Messiah as \u201cbride and groom\u201d are part of the mystery. Paul reveals that this is the mystery meaning of Genesis 2:24, and that the union of husband and wife parallels the union of the Messiah and the Church.<\/p>\n
In Ephesians 6:19\u201320, Paul talks about the mystery of the gospel. His preaching of the gospel is linked to proclaiming the mystery itself, and it must now be proclaimed.<\/p>\n
In Colossians 1:26\u201327, twice the mystery centers on the Messiah. As he discusses the mystery of Gentile salvation, it is the mystery of Christ in you, the hope of glory, for the mystery includes the indwelling of the Messiah in every believer.<\/p>\n
In Colossians 2:2\u20133, he talks about the mystery of God, even Christ, for the Messiah was God\u2019s mystery, because in Him are all the treasures of wisdom and knowledge hidden.<\/p>\n
In Colossians 4:3, the mystery includes the Messiah and the Church in the context of proclamation.<\/p>\n
In 2 Thessalonians 2:7, the mystery of lawlessness is discussed. This is Satan\u2019s counterfeit mystery, the antithesis to God\u2019s purposes, for the mystery of iniquity is the man of sin; the satanic mystery is the demonic gospel.<\/p>\n
1 Timothy 3:9 speaks of the mystery of the faith, for the mystery is the object of faith that is hidden from ungodly men.<\/p>\n
Finally, in 1 Timothy 3:16, Paul talks about the mystery of godliness that is hidden from ungodly men, because true godliness is produced by the mystery. The mystery of godliness is the Messiah Himself.<\/p>\n
3. The Book of Revelation<\/p>\n
The Book of Revelation uses the word four times in three passages. First, in Revelation 1:20, John deals with the mystery of the seven lampstands. Secondly, in Revelation 10:7, the subject is the mystery of God that is coming to a close or consummation. And thirdly, in Revelation 17:5 and 7, it is used twice to discuss MYSTERY BABYLON, one of the two satanic mysteries.<\/p>\n
E. Opposition to the Mystery<\/p>\n
As God was revealing the mystery, there was also opposition to the mystery. At the time that Yeshua first revealed the concept of the mystery in Matthew 13, He also stated in verses 3\u20137 and 18\u201322 that Satan has special opposition to the Mystery Kingdom in two ways: first, he is working on unbelievers to reject the gospel; and secondly, Satan tries to keep believers from growing in the faith by overwhelming them with circumstances or by keeping them away from the Word of God through shallow teaching and focusing on experiences.<\/p>\n
In 1 Corinthians 2:6\u20138, Paul states that the world opposes the mystery, because it does not understand it.<\/p>\n
In Ephesians 6:19\u201320 and Colossians 4:2\u20134, Paul makes another point that he was imprisoned because of satanic opposition to the proclamation of the mystery.<\/p>\n
In 2 Thessalonians 2:7, Paul discusses the satanic mystery, the mystery of lawlessness; while the Messiah\u2019s mystery is absolute submission to God\u2019s law, Satan\u2019s mystery is absolute lawlessness.<\/p>\n
Revelation 17:5 and 7 relate MYSTERY BABYLON and its false religious system, which is Satan\u2019s opposition to the true mystery.<\/p>\n
Finally, in Revelation 10:7, the writer points out that the Tribulation judgments will mean that God\u2019s mystery will finally destroy Satan\u2019s mystery, because then the mystery of God is finished, and God\u2019s Kingdom will be established on the earth.<\/p>\n
F. Understanding the Mystery<\/p>\n
How can one come to the point of really understanding this new revelation that is unrevealed in the Old Testament? When Jesus talked about the Mystery Kingdom in Matthew 13:10\u201317, He stated that the mysteries of the kingdom of heaven were not given to be understood by unbelievers, only by believers. Even then, it can only be understood by those believers who are willing to hear and understand.<\/p>\n
In 1 Corinthians 2:6\u20133:3, Paul describes four categories of people in relation to the mystery. The first category is the natural man, who is the unsaved man. In verses 7\u20138, the natural man does not know the mystery. Nor does he have the ability to understand the mystery in verse 14. The second category, in 3:1\u20132, is the babe in the Messiah. This is the new believer who, for now, can only understand the \u201cmilk\u201d of the Word of God and therefore is not yet ready to understand the mysteries because they are part of the \u201cmeat\u201d of the Word of God. The third category is the carnal man in verse 3. This is the believer who has not matured and still needs the milk of the Word of God. He does have the ability to understand, but will not understand because of immaturity and because of a lack of desire or motivation. So he seeks to fill his spiritual needs through worldly things and experiences. He has been saved long enough to progress from milk to meat, but has failed to do so. The fourth category is the spiritual man in 2:11\u201313 and 15\u201316, who does understand the mystery. He has disciplined himself to study the Word of God; he is instructed by the Holy Spirit; he understands the deep things of God and God\u2019s program for this age; he understands the mystery that awaits him in the future.<\/p>\n
What must one do to really understand the mysteries? Three key passages provide the answer. The first passage is Isaiah 8:16 and 19\u201320. The point Isaiah makes is that the Word of God must be followed and studied. He admonishes his audience not to go after those that chirp and that mutter, those who focus on all kinds of sensational experiences, but to go to the law and to the testimony, the written Word of God. The law is the Law of Moses and the testimony is the words of the prophets if they speak not according to this word, there is no morning light in them.<\/p>\n
In the second key passage, 1 Corinthians 4:6, Paul admonished the Corinthian Church, which tended toward the sensational, carnal, and experiential; he warned them not to go beyond the things which are written.<\/p>\n
In the third key passage, 2 Timothy 3:12\u20134:4, Paul makes five points. First, the godly will suffer persecution (3:12). Secondly, impostors are going to increase both deceiving and being deceived (3:13). Thirdly, the way to avoid being deceived is to abide in the teaching of Scripture, the written Word of God (3:14\u201317). Fourthly, there must be the application of discipling in the preaching of the Word (4:1\u20132). And fifth, this will counteract the false teachers, as he writes in verse 3: For the time will come when they [believers] will not endure the sound doctrine; therefore, they will run to teachers who scratch their itching ears. In verse 4, Paul states that they will turn away from the truth and turn aside unto fables; believers who turn away from the study of the Scriptures are those who cannot endure the sound doctrine. Those who seek experience will not understand the mystery. The way to understand the mysteries is, then, to learn sound doctrine.<\/p>\n
G. The Number of Mysteries<\/p>\n
All together there are ten mysteries in the New Testament: eight divine mysteries and two satanic mysteries. The eight divine mysteries are: first, the Mystery Kingdom; secondly, the mystery of the seven stars and the seven golden lampstands; thirdly, the mystery of the Body; fourthly, the mystery of the indwelling Messiah; fifth, the mystery of the Church as the Bride of the Messiah; sixth, the mystery of the translation of believers; seventh, the mystery of Israel\u2019s hardening; and eighth, the mystery of the seven climactic judgments and defeat of the two satanic mysteries. The two satanic mysteries are: the mystery of Babylon and the mystery of lawlessness and the lawless one.<\/p>\n
I. THE MYSTERY OF THE KINGDOM<\/p>\n
The first main division contains the first mystery of the New Testament, the Mystery Kingdom, and will be studied in two units: the Kingdom of God Program and the five facets of God\u2019s Kingdom Program.<\/p>\n
A. The Kingdom of God Program<\/p>\n
Both the Old Testament and New Testament speak about the Kingdom of God. The basic meaning of the Kingdom of God is: God rules; it is the sphere over which the sovereign God rules. Though there may be degrees of authority in different aspects of God\u2019s Kingdom Program, the basic meaning remains: God rules. There are three interrelated ideas in this concept. First, it includes the right to rule; the authority granted to one in order to be able to rule. Secondly, it includes the realm of rule; the area in which the ruling authority is exercised, such as the subjects over which one rules. And thirdly, there is the reality of rule; the actual exercise of royal authority.<\/p>\n
There are two aspects to God\u2019s Kingdom Program: the eternal aspect and the temporal aspect. The eternal aspect is the heavenly rule. The temporal aspect is the earthly manifestation of the universal sovereignty of God, it is the realm in which God rules in the affairs of men. Therefore, the Kingdom of God is both spiritual and physical.<\/p>\n
There are different facets to God\u2019s Kingdom Program. However, some have tried to describe the different facets by making a distinction between the terms \u201cKingdom of God\u201d and \u201cKingdom of Heaven.\u201d They define the Kingdom of Heaven as the eternal aspect, and the Kingdom of God as the temporal aspect. But that is simply not the way these terms are used. Actually, these terms are interchangeable. In fact, a look at the parallel Gospel accounts where the mystery is first found reveals that Matthew is the only one who uses the term Kingdom of Heaven, and he does so in the very same places where Mark and Luke use the term Kingdom of God. The reason Matthew uses the term Kingdom of Heaven is because he is writing to a Jewish audience. Among the Jewish people, there was a special sensitivity to using God\u2019s name, let alone using the word \u201cGod\u201d itself. Orthodox Jews, for example, will not write out the word \u201cGod,\u201d but instead will write \u201cG d.\u201d The tendency in Judaism is to show respect for these terms by using a substitute. Instead of using God\u2019s name, they will say Hashem, meaning \u201cthe Name,\u201d or Adoshem, which means \u201cthe Lord of the Name.\u201d Instead of the Hebrew word Elohim, they will say Elokim, changing the middle letter to avoid pronouncing the word. And, often, rather than saying the word \u201cGod,\u201d they use the word \u201cHeaven.\u201d This is common in rabbinic literature. Both the Mishnah and the Gemara, the Talmud, use the term Kingdom of Heaven and by that they mean the same thing as Kingdom of God. So yes, there are different facets to God\u2019s Kingdom Program, but the different facets cannot be differentiated on the basis of these two terms. The terms themselves are used interchangeably for all the various facets.<\/p>\n
There is one more thing to note about the Kingdom of God: it is multifaceted. That is why there seem to be contradictory statements about the Kingdom. For example, Mark 9:1 states that they will see the kingdom of God come with power; that is, the Kingdom is something that can be seen. However, Luke 17:20b\u201321 states: The kingdom of God comes not with observation: neither shall they say, Lo, here! or, There! for lo, the kingdom of God is within you.<\/p>\n
According to the first passage, the Kingdom will come with power and it will be quite visible. But according to the second passage, it cannot be seen, or it does not come with observation. Which is it then? The answer is, \u201cIt is both.\u201d There are no contradictions in the Word of God.<\/p>\n
The point is that God\u2019s Kingdom Program is multifaceted. In total, there are five facets. Four of these were already known in the Old Testament; the fifth facet is the mystery that is only now revealed in the New Testament.<\/p>\n
B. The Five Facets of God\u2019s Kingdom Program<\/p>\n
This unit discusses the five facets of God\u2019s Kingdom Program: the Universal or Eternal Kingdom, the Spiritual Kingdom, the Theocratic Kingdom, the Messianic or Millennial Kingdom, and the Mystery Kingdom.<\/p>\n
1. The Universal Kingdom or Eternal Kingdom<\/p>\n
The basic meaning of this Universal or Eternal Kingdom is God\u2019s sovereign, providential rule over His creation. This emphasizes His sovereignty and providence, because God is always in control and nothing can happen outside His will. Things come to pass either by His directive or decretive will or, at times, by His permissive will, but nothing ever happens outside His control. The name \u201cEternal Kingdom\u201d emphasizes the timeless aspect in that God is never out of control. The name \u201cUniversal Kingdom\u201d emphasizes its sphere and its scope, because no matter where things exist in God\u2019s creation, everything is within His sovereign will and control, including the angelic realm.<\/p>\n
There are thirteen Scriptures that speak of God\u2019s eternal, sovereign rule over His entire creation. Each passage will be categorized according to its eternal or universal aspect.<\/p>\n
1 Chronicles 29:11\u201312: yours is the kingdom, the aspect is universal.<\/p>\n
Psalm 10:16: Jehovah is King for ever and ever, the aspect is eternal.<\/p>\n
Psalm 29:10: Jehovah sits as King for ever, the aspect is eternal.<\/p>\n
Psalm 74:12: God is my King of old, the aspect is eternal.<\/p>\n
Psalm 90:1\u20136 emphasizes both the eternal and universal aspects.<\/p>\n
Psalm 93:1\u20135, emphasizes Jehovah\u2019s eternal reign and majesty.<\/p>\n
Psalm 103:19\u201322, Jehovah\u2019s Kingdom rules over all, the aspect is universal.<\/p>\n
Psalm 145:1\u201321, the Kingdom is both eternal and universal.<\/p>\n
Psalm 148:1\u201314, God\u2019s sovereign control over His whole creation, the aspect is universal.<\/p>\n
Jeremiah 10:10, Jehovah is the everlasting King, the aspect is eternal.<\/p>\n
Lamentations 5:19: Your throne is from generation to generation, the aspect is eternal.<\/p>\n
Daniel 4:17, 25, 32, the Most High controls the kingdoms of the world and gives it to whomsoever he will, the aspect is universal.<\/p>\n
And Daniel 6:26: his kingdom \u2026 shall not be destroyed; and his dominion is forever, the aspect is eternal.<\/p>\n
2. The Spiritual Kingdom<\/p>\n
The second facet of God\u2019s Kingdom Program is the Spiritual Kingdom, meaning God\u2019s rule in the heart of the believer. The Spiritual Kingdom is composed of all believers, and only believers, of all time. The means of entering this Kingdom is by means of regeneration by the Holy Spirit. In the present age, from Acts 2 until the Rapture, the Spiritual Kingdom and the Church are synonymous, but only during this period. The Spiritual Kingdom, however, existed before the Church was born and will continue to exist after the Church is gone. Thus, it includes all the saints of the Old Testament, and the post Rapture saints as well.<\/p>\n
There are eight Scriptures that talk about the Spiritual Kingdom:<\/p>\n
Matthew 6:33 states: seek ye first his kingdom, and his righteousness.<\/p>\n
Matthew 19:16, 23\u201324 states that eternal life is equivalent to the Kingdom of Heaven.<\/p>\n
John 3:3\u20135 states that you must be born again to enter the Kingdom of God.<\/p>\n
Acts 8:12 states that it is believing the good news about the Kingdom.<\/p>\n
Acts 20:25 states that the preaching of the Kingdom was the preaching of the gospel.<\/p>\n
Colossians 1:13\u201314 states: the kingdom of the Son of his love; in whom [there is] redemption, the forgiveness of our sins.<\/p>\n
Colossians 4:11 states that believers are fellow-workers unto the kingdom of God.<\/p>\n
And 1 Thessalonians 2:12 states that He calls you into his own kingdom.<\/p>\n
The Spiritual Kingdom comprises all believers from Adam until the last person to be saved toward the end of the Messianic Kingdom.<\/p>\n
3. The Theocratic Kingdom<\/p>\n
The third facet of God\u2019s Kingdom Program is the Theocratic Kingdom, which means God\u2019s rule over Israel; Israel was a theocracy. In regard to history, the Theocratic Kingdom was established by Moses at Mount Sinai with the Mosaic Covenant, with the Mosaic Law serving as the \u201cconstitution\u201d of the Theocratic Kingdom.<\/p>\n
After being established by Moses, it underwent two phases. The first phase is called the Mediatorial Kingdom, referring to the period from Moses to Samuel when God ruled through mediators: Moses, Joshua, and the judges. Samuel was the last judge, as well as a transitional character who anointed the first two kings of Israel. The second phase, the Monarchial Kingdom, stretches from King David to King Zedekiah, with God ruling His theocracy through the House of David. When the Babylonians destroyed the City of Jerusalem and the Temple in 586 B.C., the Theocratic Kingdom came to an end, and the \u201cTimes of the Gentiles\u201d began. In the latter days of the Theocratic Kingdom, its quality began to decline. The prophets came proclaiming the coming of a better, future kingdom, which will be the fourth facet of God\u2019s Kingdom Program, the Messianic Kingdom.<\/p>\n
The Scriptures for the Theocratic Kingdom begin with Exodus 19 and go all the way through 2 Chronicles 36, and contain the history of the Theocratic Kingdom.<\/p>\n
4. The Messianic Kingdom or Millennial Kingdom<\/p>\n
The fourth facet of God\u2019s Kingdom Program is the Messianic Kingdom or the Millennial Kingdom. The basic meaning of the Messianic or Millennial Kingdom is that of a literal, earthly kingdom in which the Messiah will rule over Israel and the Gentile nations, from the Throne of David and from Jerusalem.<\/p>\n
This facet, too, has two names. First, it is called the Messianic Kingdom, emphasizing the personal aspect in that the Messiah Himself will rule over this Kingdom. The second name is the Millennial Kingdom, emphasizing the timing aspect; the fact that it will last for 1,000 years. The Messianic Kingdom is rooted in the Davidic Covenant, and it is a major subject of Old Testament prophecy. In the New Testament, it is this Kingdom that was proclaimed to be at hand by John the Baptist, and this Kingdom was offered to Israel by Jesus, only to be rejected in Matthew 12. As a result of the rejection by Israel, the offer of the Kingdom was rescinded or revoked from that generation. From a human perspective, then, it could be said that the Messianic Kingdom was postponed; from a divine perspective, however, it was part of God\u2019s divine plan, and there was no postponement whatsoever. It was the means by which the Messiah would die and provide atonement already prophesied in Isaiah 52:13\u201353:12. It was also the means by which the gospel would extend to the Gentiles, according to Isaiah 49:1\u201313.<\/p>\n
The Messianic Kingdom is destined to be re-offered to the Jewish generation of the Tribulation, and this generation will accept it. This Kingdom will then be established. In the meantime, however, the fifth facet is to be put into effect, which now brings us to the first actual mystery of the New Testament, the Mystery Kingdom.<\/p>\n
5. The Mystery Kingdom<\/p>\n
This facet of God\u2019s Kingdom Program is the first mystery of the New Testament and will be studied in four sections: the definition, the parables of the Mystery Kingdom, a summary of the parables, and the distinction from the other facets.<\/p>\n
a. Definition<\/p>\n
The name \u201cMystery Kingdom\u201d is derived from Matthew 13:11, which discusses the mysteries of the kingdom. Therefore, it is called the \u201cMystery Kingdom,\u201d because it is the only facet of God\u2019s Kingdom Program that was not revealed in the Old Testament.<\/p>\n
Although it is not an ideal term, the one key word that best defines the Mystery Kingdom is \u201cChristendom.\u201d Not so much \u201cChristianity,\u201d but the term \u201cChristendom,\u201d applies everywhere in the world where the belief in Jesus is somehow affirmed, rightly or wrongly, either in orthodoxy or heretically. This word, Christendom, and the parables of Matthew 13 describe conditions on the earth and God\u2019s rule while the King is absent from the earth and is in Heaven. The time periods within the focus of the Mystery Kingdom began with Matthew 13, continue through the entire Church Age, and extend to the end of the Tribulation.<\/p>\n
The establishment of the Mystery Kingdom came as a result of the rejection of the Messiahship of Jesus and, therefore, the rejection of the offer of the Messianic Kingdom. More specifically, it begins with the rejection of the Messiahship of Yeshua by Israel (Mat. 12\u201313) and ends with the acceptance of His Messiahship by Israel at the end of the Tribulation (Mat. 23:37\u201339; 24:1\u201325:46). The parables of Matthew 13 describe the mystery form of the Kingdom Program.<\/p>\n
b. The Parables of the Mystery Kingdom<\/p>\n
There are nine parables of Matthew 13, Mark 4, and Luke 8 that describe the nature of the Mystery Kingdom.<\/p>\n
(1) The Parable of the Sower\u2014Matthew 13:3\u201323<\/p>\n
According to Mark 4:13, the understanding of the first parable is the key to understanding all subsequent parables, because the motifs laid down in the first parable, which Jesus Himself interprets, become the key to understanding the others. This parable is interpreted in 13:20\u201323 and makes four points.<\/p>\n
First, the Mystery Kingdom Age will be characterized by the sowing of the gospel seed.<\/p>\n
Secondly, it will receive opposition from the world, the flesh, and the devil.<\/p>\n
Thirdly, it will be marked by different preparations of the soil. Thus some parts of the world are more responsive to the gospel than others.<\/p>\n
Fourthly, it is also marked by four different responses to the gospel seed sown. First, the way side response is the response of unbelief; these are the ones who hear the gospel, but never believe. Secondly, the rocky places response is the response of belief; these are the ones who hear the gospel, believe it, and are saved. However, they are never rooted in the Word of God so they are never stabilized in their spiritual life. They are the ones who are tossed to and fro by every wind of doctrine (Eph. 4:14). They also tend to be very experiential, but their experiences go up and down, so their spiritual life goes up and down. Because they are never rooted in the Word, they are never stabilized in their faith. While they are saved, they never produce the kind of fruit that believers need to produce. They never leave the \u201cmilk stage\u201d of their spiritual life. Thirdly, the \u201cthorny ground\u201d response is the response of those who also believe, however, they are choked by the care of the world; they never seem to be able to overcome the cares of the world. While those that fall on rocky places are not stabilized because they were never rooted in the Word of God, the ones who fall among the thorns may be theologically sound and have a good knowledge of the Scriptures. They may not be experience-centered, however, they still seem to have difficulty living consistent spiritual lives because they are involved in the cares of the world. This may be due to family, financial, or social cares. As a result, they, too, are not stabilized and also do not produce the kind of fruit they should. They also never leave the milk stage. Fourthly, the good ground response is the response of those who believe and are rooted in the Word of God. They overcome the world and, as a result, they are productive in their spiritual life. These are the ones who progress from milk to the meat of the Word.<\/p>\n
(2) The Parable of the Seed Growing of Itself\u2014Mark 4:26\u201329<\/p>\n
The second parable makes two points. First, the gospel seed sown will spring to life of its own accord; the seed has an inner energy, so that it will inexplicably produce regeneration. And secondly, the springing to life does not depend on the sower; once he has sown the gospel seed, there is nothing more he can do. The gospel itself is the power of God.<\/p>\n
(3) The Parable of the Tares\u2014Matthew 13:24\u201330<\/p>\n
This parable is explained in 13:36\u201343. There are three points in this parable: first, true sowing will be imitated by a false counter-sowing; secondly, there will be a side by side development as a result of the two sowings; and thirdly, the judgment at the end of the Mystery Kingdom will separate the two with the good brought into the Messianic Kingdom and the bad excluded. This is the same as the Judgment of the Sheep and the Goats in Matthew 25:31\u201346. The essential character of each type of sowing can be known only by fruitfulness or fruitlessness.<\/p>\n
(4) The Parable of the Mustard Seed\u2014Matthew 13:31\u201332<\/p>\n
There are three points made in this parable: first, the Mystery Kingdom will assume huge outer proportions; secondly, the Mystery Kingdom will have an abnormal external growth until it becomes a monstrosity; and thirdly, this monstrosity will become a resting place for birds. In the first parable, the birds were agents of Satan. Within this monstrosity of Christendom, then, will be various satanic elements, cultic groups that claim to believe in Jesus, but deny something essential, such as His deity, all under the umbrella of Christianity.<\/p>\n
(5) The Parable of the Leaven\u2014Matthew 13:33<\/p>\n
A woman, when used symbolically, often symbolizes a spiritual or religious entity. This could be used positively or negativity. On the positive side, there is Israel as the Wife of Jehovah, and the Church as the Bride of the Messiah. On the negative side, there is the Jezebel of Revelation 2:20 and the Great Harlot of Revelation 17:1\u20138.<\/p>\n
In this parable, the symbol of a woman is used negatively and refers to a false religious system. False religious elements will be introduced into the Mystery Kingdom resulting in spiritual fornication. Leaven is the symbol of sin (1 Cor. 5:6\u20138), particularly in the Book of Matthew, the sin of false teaching (Mat. 16:6, 11\u201312). Thus, false teaching is introduced into the Mystery Kingdom. The three measures of meal depict the fact that Christendom eventually divided itself into three divisions: Roman Catholicism, Eastern Orthodoxy, and Protestantism. All of them will have a greater or lesser measure of false teaching. The Parable of the Leaven, then, teaches that the Mystery Kingdom will be marked by inward, doctrinal corruption in all three divisions.<\/p>\n
(6) The Parable of the Hidden Treasure\u2014Matthew 13:44<\/p>\n
The treasure is a symbol of Israel (Ex. 19:5; Deut. 14:2; Ps. 135:4). The point of this parable is that, while most of Israel rejected the Messiah, nevertheless God will gain a Remnant from Israel. The treasure, then, is the Remnant of Israel today (Rom. 11:5) and the Israel of God (Gal. 6:16).<\/p>\n
(7) The Parable of the Pearl of Great Price\u2014Matthew 13:45\u201346<\/p>\n
While the Bible reveals that the treasure represents Israel, it does not state anywhere exactly what the pearl represents when it is used symbolically. Knowing that Christendom includes both Jews and Gentiles, very likely the Parable of the Pearl of Great Price is \u201cthe other side of the coin\u201d of the Parable of the Hidden Treasure. Since the treasure represents Israel, it is natural that the pearl would represent the Gentiles. The pearl represents the Gentiles in that the pearl comes from the sea, and the sea symbolizes the Gentile world (Dan. 7:2\u20133; Rev. 17:1, 15).<\/p>\n
This parable makes two points. First, there will be salvation also among the Gentiles. And secondly, the Gentiles in the Church are formulated by gradual accretion, just as a pearl develops when a speck of dirt falls into the oyster. The oyster begins covering this speck, and covering it, and covering it, until, by gradual accretion, it becomes a pearl. This teaches the concept that the Gentiles in the Church are being formulated by gradual accretion. One of the primary purposes of the Church Age is \u201cto call out from among the Gentiles a people for His Name,\u201d and this is to continue \u201cuntil the fullness of the Gentiles is come in.\u201d This is indeed pictured by this parable.<\/p>\n
(8) The Parable of the Net\u2014Matthew 13:47\u201350<\/p>\n
The sea, again, represents the Gentile nations, and the point of the net is that the Mystery Kingdom will end with the Judgment of the Gentiles; the righteous will be brought into the Messianic Kingdom and the unrighteous will be excluded. This is the same as the Judgment of the Gentiles in Matthew 25:31\u201346.<\/p>\n
(9) The Parable of the Householder\u2014Matthew 13:51\u201352<\/p>\n
This parable teaches that some aspects of the Mystery Kingdom have similarities with other facets of the Kingdom Program, while other aspects are brand new, never found before.<\/p>\n
c. The Summary of the Nine Parables<\/p>\n
The following summary provides the movement and development of the Mystery Kingdom.<\/p>\n
First, in the Parable of the Sower, there will be the sowing of the gospel seed throughout the Church Age.<\/p>\n
Secondly, in the Parable of the Seed Growing of Itself, this gospel seed, which has been sown, will have an inner energy so that it will spring to life of its own accord.<\/p>\n
Thirdly, in the Parable of the Tares, the true sowing will be imitated by false counter-sowing.<\/p>\n
The next two parables are the results of the third parable.<\/p>\n
Fourthly, in the Parable of the Mustard Seed, the Mystery Kingdom will assume huge outer proportions until it becomes a monstrosity.<\/p>\n
Fifth, in the Parable of the Leaven, the Mystery Kingdom will be marked by inward, doctrinal corruption.<\/p>\n
The next two parables are the results of the first and second parables.<\/p>\n
Sixth, in the Parable of the Hidden Treasure, nevertheless, the Lord will gain a Remnant from Israel.<\/p>\n
Seventh, in the Parable of the Pearl of Great Price, God will also gain a people from among the Gentiles; both the Jews and Gentiles together, the treasure and the pearl, will form the Church.<\/p>\n
Eighth, in the Parable of the Net, the Mystery Kingdom will end with the Judgment of the Gentiles; the unrighteous will be excluded from the Messianic Kingdom, and the righteous will be taken in.<\/p>\n
And ninth, in the Parable of the Householder, the Mystery Kingdom has both similarities and dissimilarities with the other facets of God\u2019s<\/p>\n
Kingdom Program.<\/p>\n
d. Distinction from Other Facets<\/p>\n
The Mystery Kingdom must be distinguished from the other four facets of God\u2019s Kingdom Program in five ways.<\/p>\n
First, it is not the same as the Universal or Eternal Kingdom, because the Mystery Kingdom is limited in time, from the rejection of the Messiahship of Jesus until the acceptance of the Messiahship of Jesus, therefore it is not eternal; furthermore, it is limited to the earth only, so it is not universal.<\/p>\n
Secondly, it is not the same as the Spiritual Kingdom, because the Mystery Kingdom has both believers and unbelievers in it; it has both wheat and tares.<\/p>\n
Thirdly, it is not the same as the Theocratic Kingdom, because it does not involve God\u2019s rule over Israel as a theocracy, and it includes both Jews and Gentiles.<\/p>\n
Fourthly, it is not the same as the Messianic Kingdom, because Yeshua is not ruling over the Kingdom from Jerusalem, but from Heaven. Furthermore, the Messianic Kingdom was no mystery; most of what is known about the Messianic Kingdom is revealed in the Old Testament.<\/p>\n
And fifth, it is not the same as the Church. The Church is within the Mystery Kingdom; it is the believing element, the wheat of God\u2019s Mystery Kingdom, including both the treasure and the pearl, but it is not the totality. Replacement Theologians have invariably tried to make the Church and the Kingdom of God one and the same, but they are not. The Church is an aspect of God\u2019s Kingdom Program; it is an aspect of both the Spiritual Kingdom and the Mystery Kingdom, but it is not the totality of the Mystery Kingdom.<\/p>\n
II. THE FIVE MYSTERIES OF THE CHURCH<\/p>\n
The second main division of the eight mysteries of the New Testament contains the five mysteries relevant to the Church: first, the mystery of the seven stars and the seven golden lampstands; secondly, the mystery of the Body; thirdly, the mystery of the indwelling Messiah; fourthly, the mystery of the Church as the Bride of the Messiah; and fifth, the mystery of the translation of believers.<\/p>\n
A. The Mystery of the Seven Stars and Seven Golden Lampstands\u2014Revelation 1:20<\/p>\n
the mystery of the seven stars which you saw in my right hand, and the seven golden candlesticks. The seven stars are the angels of the seven churches: and the seven candlesticks are seven churches.<\/p>\n
This verse reveals two aspects of this mystery. The first aspect is that the seven stars are the angels of the seven churches. When the word \u201cstar\u201d is used symbolically, it refers to angels, with one possible exception. Because this was already known from the Old Testament, it cannot be the mystery. The mystery is the fact that each local church has a guardian angel, a truth not contained in the Old Testament. The mystery must always be an element not revealed in the Old Testament. The purpose of the angel is often to carry out the blessings or judgments mentioned in the seven letters addressed to the seven angels of the seven churches.<\/p>\n
The second aspect is that the seven lampstands are seven churches. Because a seven branched lampstand, the menorah, was a symbol of Israel in the Old Testament, this could not be the mystery. However, the fact that each local church is an individual lampstand is something unrevealed in the Old Testament. Here, the mystery is the fact that the seven individual lampstands symbolize the seven local churches. In the Book of Revelation, the lampstand represents a witness, such as in 11:3\u20134. Thus each local church is to be a witness; if it fails to do so, their lampstand can be removed according to 2:5.<\/p>\n
B. The Mystery of the Body\u2014Ephesians 3:1\u201312<\/p>\n
In Ephesians 3:1, Paul states that he has become a prisoner on behalf of the Gentiles. The background to this verse is Paul\u2019s teaching in 2:11\u201322, where he wrote that the Gentiles had not been enjoying the spiritual blessings of the Jewish covenants because of the Mosaic Law that served as a middle wall of partition to keep Gentiles as Gentiles away from enjoying the spiritual blessings of the Jewish covenants in 2:11\u201312. In 2:13\u201315, Paul described how the Messiah broke down this wall of partition by His death and brought the Gentiles near. In 2:16\u201318, the Messiah has now united Jews and Gentiles into one body. In 2:19\u201322, this one Body is the Church. In Colossians 1:18, Paul defined the Church as the Body of the Messiah. Until then, there were only two entities: Jews and Gentiles. But now He has created a third entity, a new entity that is both Jewish and Gentile: the Church, the Body of the Messiah. In 2:19, the Gentiles are fellow-citizens with the Jewish believers of the household of God. In 2:20, the foundation of this household, the Church, is the apostles and New Testament prophets, with Yeshua being the Foundation Stone. In 2:21\u201322, this Church is now the temple of God. Paul\u2019s calling was to expound upon the Gentiles in the Body.<\/p>\n
Now, Paul adds the reason that the knowledge was given to him in Ephesians 3:2: if so be that ye have heard of the dispensation of that grace of God which was given me to you-ward.<\/p>\n
The knowledge of the dispensation of that grace of God was given to him on behalf of the Gentiles. It is in this dispensation that the mystery of the Church is being developed.<\/p>\n
Paul re-emphasizes the fact that the revelation of the mystery was made to him in verses 3\u20134: how that by revelation was made known unto me the mystery, as I wrote before in few words, whereby, when ye read, ye can perceive my understanding in the mystery of Christ.<\/p>\n
Because the revelation of the mystery was made to Paul, this is why he had a special and unique understanding of the mystery. For this reason, he felt constrained to proclaim the mystery (1 Cor. 2:1), and he considered himself to be the steward of the mysteries of God (1 Cor. 4:1). Paul wished to proclaim the mystery of the gospel in boldness, for which he was willing to suffer physically (Eph. 6:19\u201320; Col. 4:2\u20134).<\/p>\n
Paul reveals what makes it a mystery in verse 5: which in other generations was not made known unto the sons of men, as it has now been revealed unto his holy apostles and prophets in the Spirit.<\/p>\n
The fact that this mystery had not been revealed in the past, but has only now been revealed to his holy apostles and [New Testament] prophets is what makes it a mystery.<\/p>\n
The content of the mystery is given in verse 6: to wit, that the Gentiles are fellow heirs, and fellow-members of the body, and fellow-partakers of the promise in Christ Jesus through the gospel.<\/p>\n
The content of this mystery is that Jewish and Gentile believers are united in one Body; this is the one new man of 2:15. The fact of Gentile salvation is not the mystery, since the fact that the Messiah would save Gentiles was revealed in the Old Testament. The mystery that was previously unrevealed was the fact that Jewish and Gentile believers will make up one new entity, the Body of the Messiah, the Church. Thus, the position of the Gentiles is threefold: first, they are fellow-heirs set to share with Israel in the inheritance of the Kingdom; secondly, they are fellow-members of the body, the Church; and thirdly, they are fellow-partakers of the promise. The promise is the covenantal promise of spiritual blessings. The position is: in Christ Jesus. And the means is: through the gospel.<\/p>\n
Paul describes his ministry in verse 7: whereof I was made a minister, according to the gift of that grace of God which was given me according to the working of his power.<\/p>\n
Paul states that he was made a minister of the mystery, according to the gift of that grace of God; he was using his spiritual gift to proclaim the mystery. The basis is: the working of [God\u2019s] power.<\/p>\n
Paul\u2019s position in the mystery is given in verse 8: Unto me, who am less than the least of all saints, was this grace given, to preach unto the Gentiles the unsearchable riches of Christ.<\/p>\n
Paul is the apostle of the mystery. The purpose is: to preach unto the Gentiles the unsearchable riches of Christ, making His riches the Gentiles\u2019 riches as they become partakers.<\/p>\n
The goal of the mystery is given in verse 9: and to make all men see what is the dispensation of the mystery which for ages has been hid in God who created all things.<\/p>\n
The goal is: to make all men see what is the dispensation of the mystery. The dispensation of the mystery is the mystery of the Dispensation of Grace of verse 2, because the Church Mystery exists during the Dispensation of Grace. This had been hidden in God who created all things, but has now been revealed.<\/p>\n
The purpose of the mystery is spelled out in verse 10: to the intent that now unto the principalities and the powers in the heavenly places might be made known through the church the manifold wisdom of God.<\/p>\n
The object of the mysteries is: the principalities and the powers in the heavenly places; in other words, the spirit-world. This might include even the wicked angels of Ephesians 6:12. The purpose is that they might know the manifold wisdom of God. This knowledge will come through the church, because the mystery here is the union of both Jews and Gentiles, showing the wisdom of God and His program for this Age.<\/p>\n
Paul tells us the plan of God in all this in verse 11: according to the eternal purpose which he purposed in Christ Jesus our Lord.<\/p>\n
Paul concludes by spelling out his confidence in proclaiming the mystery verse 12: in whom we have boldness and access in confidence through our faith in him.<\/p>\n
The mystery here is a union of Jews and Gentiles in one Body, unrevealed in the Old Testament.<\/p>\n
C. The Mystery of the Indwelling Messiah\u2014Colossians 1:24\u201329<\/p>\n
Paul states that he rejoices in his afflictions in verse 24: Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body\u2019s sake, which is the church.<\/p>\n
Paul rejoices because he was suffering for his readers\u2019 sake. He knows he is suffering for the sake of the Messiah\u2019s Body, which is the Church. Again, the Body is the Church made up of Jews and Gentiles, which is the mystery of the Book of Ephesians. But here in the Book of Colossians, Paul will reveal yet another mystery.<\/p>\n
Paul describes his ministry in verse 25: whereof I was made a minister, according to the dispensation of God which was given me to you-ward, to fulfil the word of God.<\/p>\n
He begins with the word whereof, meaning for the sake of the Church, I was made a minister, according to the dispensation of God. This is the same as the Dispensation of Grace in Ephesians 3:2, and it is the same as the Dispensation of the Mystery in Ephesians 3:9. The object of the mystery is the Gentiles. And the purpose was: to fulfil the word of God.<\/p>\n
Paul then describes the revelation of the mystery in verse 26: even the mystery which has been hid for ages and generations: but now has it been manifested to his saints.<\/p>\n
Paul presents the revelation of the mystery in two time periods: past and present. First, the past: for ages and generations. Secondly, the present: but now [it has] been manifested to his saints. Again, this fact, that it was unrevealed in the Old Testament and revealed for the first time in the New Testament, is what makes it a mystery.<\/p>\n
Next, Paul discusses the object and content of the mystery in verse 27: to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.<\/p>\n
The object is: the Gentiles. Once again, the Gentiles are in focus here, as this mystery involves them. The content is: Christ in you, the hope of glory. The fact that the Messiah now indwells every believer is the mystery unrevealed in the Old Testament. The fact that the Holy Spirit indwells believers was not a mystery in and of itself, as this was already known in the Old Testament. While the Old Testament revealed many things about the coming of the Messiah, His Person, His message, and His program, it never revealed that He would indwell every believer. This is now revealed in the New Testament, fulfilling the promise that Jesus made in John 14:20: I [am] in you and in John 14:23 that believers will abide with Him. This, Paul states, is the hope of glory.<\/p>\n
Then throughout the Epistle of Colossians, Paul elaborates on this hope of glory and states five things. First, in 2:1\u20137: the mystery of God is the Messiah; this includes spiritual growth, which is part of the hope of glory. Secondly, in 2:9\u201310, he states that in Him dwells all the fullness of the Godhead bodily; He is indwelling believers, so they are made full in Him; this, too, is the hope of glory. Thirdly, in 3:3: For ye died, and your life is hid with Christ in God. In other words, once the mystery was hidden in God, but now the believer is hidden in God. Therefore, they are destined to be glorified. Fourthly, in 3:4: When Christ, who is our life, shall be manifested [at the Second Coming], then shall ye also with him be manifested in glory. Paul reveals the timing of the manifestations of the believer\u2019s glory. Thus, just as the mystery was glory manifested, so shall believers be manifested to the world in glory, meaning in their glorified state when they return with Him. And fifth, in 3:11, the final goal of the hope of glory is that Christ is all, and in all.<\/p>\n
Paul states his aim in verses 28\u201329: whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ; whereunto I labor also, striving according to his working, which works in me mightily.<\/p>\n
Paul\u2019s aim was to proclaim this mystery with the power of the Lord. The content of this mystery is the fact that the Messiah Himself indwells every believer.<\/p>\n
D. The Mystery of the Church as the Bride of the Messiah\u2014Ephesians 5:22\u201333<\/p>\n
The principle of subjection is given in verse 22: Wives, be in subjection unto your own husbands, as unto the Lord.<\/p>\n
Paul admonishes the wife to be in subjection to the husband as she would be in subjection to the Lord. The means of showing subjection to God is being in subjection to her husband.<\/p>\n
Paul makes a comparison and contrast in verse 23: For the husband is the head of the wife, as Christ also is the head of the church, being himself the saviour of the body.<\/p>\n
The comparison is that the husband is the head of the wife just as the Messiah is the head of the church. The contrast is that the Messiah is the saviour of the body, the union of Jewish and Gentile believers; this is the mystery of the Book of Ephesians. The husband, however, is not \u201cthe savior\u201d of the wife, although he should be willing to protect her at the cost of his own life.<\/p>\n
Paul makes another comparison in verse 24: But as the church is subject to Christ, so let the wives also be to their husbands in everything.<\/p>\n
The comparison is that just as the Church is subject to the Messiah, so the wife should be subject to her husband in everything.<\/p>\n
He again makes a comparison and contrast in verse 25: Husbands, love your wives, even as Christ also loved the church, and gave himself up for it.<\/p>\n
The comparison is that the Messiah loves the Church, and so the husbands are to love their wives. This, in fact, is the means of obtaining the submission of the wife; the husband is not to force the wife into submission, but he is to love her into submission. The contrast is that while the Messiah gave Himself up for the Church, the husband cannot give himself up for his wife in a salvation sense. He can, however, do so in a loving and protective sense.<\/p>\n
Paul then discusses the Messiah\u2019s present and future purposes for the Church in verses 26\u201327: that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.<\/p>\n
The present purpose is in verse 26: that he might sanctify it; the means of sanctification is by the washing of water with the word. The future purpose is in verse 27: that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing, that she would be holy and without blemish. In 2 Corinthians 11:1\u20132, Paul states that his goal is to present the Church as a pure virgin to Christ. Revelation 19:6\u20138 states that eventually the sanctification process will be complete because, on the Bride\u2019s wedding day, the only thing showing on the Bride will be the righteous acts of the saints.<\/p>\n
He again makes a comparison in verses 28\u201330: Even so ought husbands also to love their own wives as their own bodies. He that loves his own wife loves himself: for no man ever hated his own flesh; but nourishes and cherishes it, even as Christ also the church; because we are members of his body.<\/p>\n
The first comparison is that of love in verse 28. Just as the Messiah loves His Body, the Church, so the husband should love his wife. The reason for this is that the one who truly loves his wife, loves himself. In verse 29, Paul makes a comparison regarding maturity. The fact is the wife is his flesh, and everyone nourishes and cherishes his own flesh. To \u201cnourish\u201d means \u201cto build up,\u201d \u201cto bring to completion.\u201d The husband is responsible to build up his wife and to mature her to completion. He must provide opportunity for her to develop all her skills and talents. To \u201ccherish\u201d means \u201ctender, loving care,\u201d he must love her in a tender way. The comparison is: even as Christ also the church; the Messiah cherishes the Church, loves the Church, nourishes her and brings her to full sanctification. The basis is given in verse 30. Just as husband and wife are both members of his body, the Church, which the Messiah is nourishing and cherishing, so the husband should also nourish and cherish his body, his wife (1 Cor. 7:1\u20137).<\/p>\n
Paul then quotes Genesis 2:24 in verse 5:31: For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.<\/p>\n
The phrase For this cause refers to the purpose of verses 28\u201330. In other words, for the husband to love to nourish and cherish his wife is to love and not hate his own flesh.<\/p>\n
Finally, Paul reveals the content of the mystery in verse 32: This mystery is great: but I speak in regard of Christ and of the church.<\/p>\n
The declaration is that this mystery is great. The content is: in regard of Christ and of the church; in other words, the Church as the Bride of the Messiah is the mystery. In the Old Testament, Israel is portrayed as the Wife of Jehovah, so this cannot be the mystery. The mystery is the fact that the Church is the Bride of the Messiah, which is the mystery now revealed in the New Testament for the first time. Israel is the Wife in relation to God the Father; the Church is the Bride and Wife in relation to God the Son.<\/p>\n
The writer\u2019s conclusion for the husband and for the wife is given in verse 33: Nevertheless do ye also severally love each one his own wife even as himself; and let the wife see that she fear her husband.<\/p>\n
E. The Mystery of the Translation of Believers\u20141 Corinthians 15:50\u201358<\/p>\n
Paul introduces the mystery with the statement in verse 50: Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither does corruption inherit incorruption.<\/p>\n
Paul then makes a declaration in verse 51a: Behold, I tell you a mystery.<\/p>\n
The Second Coming of the Messiah is not a mystery, for this was something clearly revealed in the Old Testament. In fact, there are more details about the Second Coming in the Old Testament than in the New Testament. Furthermore, the resurrection of the dead is also revealed in the Old Testament, so that is not a mystery either.<\/p>\n
The content of the mystery is detailed in verses 51b\u201353: We all shall not sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.<\/p>\n
In verse 51b, Paul states: We all shall not sleep, meaning, \u201cwe all shall not die.\u201d Paul continues: but we shall all be changed; a change meaning, \u201ccorruption puts on incorruption and mortality puts on immortality.\u201d In verse 52, he then emphasizes the quickness of this change in two ways: first, in a moment; secondly, in the twinkling of an eye. The timing: at the last trump. The result, in verse 53, will be when mortality puts on immortality.<\/p>\n
The content of the mystery is that there is going to be a generation of believers who will enter into eternity without first passing through the gates of death. This was not revealed anywhere in the Old Testament. The fact that this facet is the mystery would also imply that the Rapture itself is part of the mystery and, therefore, it is one of the reasons we must distinguish between the Rapture of the Church and the Second Coming of the Messiah. The Second Coming is not a mystery; the Rapture with its translation of believers is a mystery unrevealed in the Old Testament, and is one of the many reasons for Pretribulationalism.<\/p>\n
Finally, the change from corruption to incorruption and from mortality to immortality results in the final victory over death in verses 54\u201358: But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory. O death, where is your victory? O death, where is your sting? The sting of death is sin; and the power of sin is the law: but thanks be to God, who gives us the victory through our Lord Jesus Christ. Wherefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not vain in the Lord.<\/p>\n
III. THE MYSTERY OF ISRAEL\u2019S HARDENING<\/p>\n
The third main division of the eight mysteries of the New Testament contains the seventh mystery, the mystery of Israel\u2019s hardening. This division will be studied in two units: first, a survey of Romans 9, 10, 11; and secondly, Romans 16:25\u201327.<\/p>\n
A. Romans 9:1\u201311:36<\/p>\n
This survey of Romans 9, 10 and 11 is divided into four sections: the theology of Israel\u2019s rejection of the Messiah, the explanation of Israel\u2019s rejection, the consolation of Israel\u2019s rejection, and Paul\u2019s doxology.<\/p>\n
1. The Theology of Israel\u2019s Rejection\u2014Romans 9:1\u201329<\/p>\n
This section is further divided into four subdivisions: Paul\u2019s sorrow and Israel\u2019s privileges, Israel\u2019s rejection of the Messiah in light of biblical history, Israel\u2019s rejection in light of biblical principles, and the summary.<\/p>\n
a. Paul\u2019s Sorrow and Israel\u2019s Privileges\u2014Romans 9:1\u20135<\/p>\n
In verses 1\u20133, Paul writes of his sorrow, saying that his conscience and the Holy Spirit bear witness to it; this method of using two witnesses to establish something, his sorrow in this case, is a concept from the Law. In verse 2, Paul\u2019s great sorrow, in turn, has caused him physical pain. The content of his sorrow, in verse 3, is that Paul was willing to be lost for Eternity if it meant Israel\u2019s salvation. But he knew that could not be, he could not die on Israel\u2019s behalf.<\/p>\n
Next, in verses 4\u20135, he describes Israel\u2019s eight privileges. In verse 4, the first privilege is: the adoption, referring to Israel\u2019s national adoption as the national son of God (Ex. 4:22\u201323). The second privilege is the glory, which is the Shechinah Glory, the visible evidence of God\u2019s presence. The third privilege is the covenants, the four unconditional covenants God made with Israel: the Abrahamic Covenant, the Palestinian or Land Covenant, the Davidic Covenant, and the New Covenant. The fourth privilege is the giving of the law, which is the Mosaic Covenant and the Mosaic Law. The fifth privilege is the service of God, which is the entire Levitical System. The sixth privilege is the promises, specifically, the Messianic promises. In verse 5, the seventh privilege is the fathers, the Patriarchs, Abraham, Isaac, and Jacob. And the eighth privilege is that Israel was given the Messiah Himself. Of the Messiah, Paul states three things: as to His nationality, He is a Jew; as to His sovereignty, He is over all; as to His deity, He is God blessed for ever.<\/p>\n
b. Israel\u2019s Rejection of the Messiah in Light of Biblical History\u2014Romans 9:6\u201313<\/p>\n
In verse 6, he begins by pointing out that there are two Israels. First, there is Israel the Whole, including all Jews, all the descendants of Abraham, Isaac, and Jacob. And secondly, there is the Remnant of Israel, that minority segment of the Jewish population who are believers. In verses 7\u201313, he presents two illustrations: Ishmael and Isaac in verses 7\u20139 and Esau and Jacob in verses 10\u201313.<\/p>\n
Through these two illustrations, he makes four points: first, although Israel has failed, God\u2019s Word has not and, in fact, all is going according to God\u2019s plan; secondly, spiritual blessings do not come on the basis of physical descent or personal merit, but only to those physical descendants who believe, only those physical descendants who believe are Abraham\u2019s real spiritual children; thirdly, the spiritual blessings come by the grace of God solely through the will of God; and fourthly, physical descent alone will not obtain these promises, only physical descent and its spiritual appropriation will obtain them, meaning one must be both physically and spiritually Jewish. In conclusion, Paul is not saying that the Church has replaced Israel. Rather, his point is that the Remnant of Israel has obtained these promises, while the rest of Israel has not.<\/p>\n
c. Israel\u2019s Rejection of the Messiah in Light of Biblical Principles\u2014Romans 9:14\u201329<\/p>\n
In dealing with Israel\u2019s rejection in light of biblical principles, Paul raises two questions and answers them individually. The first question is in Romans 9:14\u201318: Is there unrighteousness with God? His response is fourfold. First, in verse 14, God forbid; May it never be! Perish the thought! Secondly, in verses 15\u201316, God can show mercy to whomsoever He will. Thirdly, in verse 17, Paul emphasizes God\u2019s sovereignty; God is absolutely free in His dealings with men. And fourthly, in verse 18, he draws his conclusion, by stating that God will have mercy on whom He will.<\/p>\n
Verses 19\u201329 contain the second question and answer. In verse 19, the question is, Why does God still find fault? He answers in verses 20\u201321, giving the illustration of the potter and the clay. His point is that if God did not elect, none would be saved because none seek God. He also states that men are not hardened so that they can be lost, they are hardened because they already are lost.<\/p>\n
In verses 22\u201323, he makes the application of the illustration. Using the Greek middle voice in verse 22, he states that vessels of wrath fit themselves for destruction. Then, using the Greek passive voice in verse 23, vessels of mercy are made fit for salvation. In other words, unbelievers make themselves fit for judgment, while God makes believers fit for salvation.<\/p>\n
In verse 24, the writer introduces the principle that God has called both Jews and Gentiles. Heretofore, he has been dealing with two groups of Jews, the Remnant and the non-Remnant, Jews who believe and Jews who do not believe. Now, he states that among the Gentiles, God has also fitted some for salvation. Once again, the mystery concerns the Gentiles.<\/p>\n
Paul draws his conclusion in verses 25\u201329. He states that vessels of mercy are also found among the Gentiles in verses 25\u201326; on the other hand, a great portion of Israel has become vessels of wrath, although there is still a Remnant within Israel in verses 27\u201329.<\/p>\n
d. Summary<\/p>\n
Three points serve to summarize this section: first, Israel\u2019s rejection of the Messiah did not catch God by surprise, for it was part of God\u2019s divine plan; secondly, because of Israel\u2019s rejection, mercy was extended to the Gentiles; and thirdly, this was not to the exclusion of the Jews, for there is still a Remnant.<\/p>\n
2. The Explanation of Israel\u2019s Rejection\u2014Romans 9:30\u201310:21<\/p>\n
The second section gives the explanation for Israel\u2019s rejection. This section is comprised of four subdivisions. The first subdivision discusses Israel\u2019s stumbling and the remaining subdivisions give three reasons why Israel stumbled, which are based on three lines of ignorance.<\/p>\n
a. The Stumbling of the People\u2014Romans 9:30\u201333<\/p>\n
In verse 30, the Gentiles have attained righteousness, because they came on the basis of faith. In verses 31\u201332a, Israel failed to attain righteousness, because they tried to obtain it by the works of the Law. Finally, in verses 32b\u201333, the cause of their stumbling is that they stumbled over the Messianic Stone, which meant salvation by grace through faith in Him.<\/p>\n
b. Israel\u2019s Ignorance of the Channel of Salvation\u2014Romans 10:1\u201311<\/p>\n
In verse 1, Paul begins the second subdivision by describing his own desire: that Israel might be saved. The reason, in verse 2, is that he knows: that they have a zeal for God, but not according to knowledge; they failed to distinguish between legal righteousness and faith righteousness.<\/p>\n
In verses 3\u20135, he describes legal righteousness. The problem is that they were ignorant of God\u2019s righteousness, which was salvation by grace through faith; they were ignorant that the Messiah was the end of the law. The result was that they tried to establish their own righteousness by the works of the Law.<\/p>\n
In verses 6\u201311, he describes \u201cfaith righteousness.\u201d In verses 6\u20137, Paul notes that this is not attainable by human effort. Rather, the means is by faith in verse 8. And, in verses 9\u201311, the one essential is belief; one must believe the confession that Yeshua is the Messiah in verses 9\u201310; he then draws the conclusion in verse 11, that faith is the only way of attaining God\u2019s righteousness and salvation.<\/p>\n
The ignorance here was that the purpose of the Law was never a means of salvation, but a rule of life for those already saved.<\/p>\n
c. Israel\u2019s Ignorance of the Universal Character of Salvation\u2014Romans 10:12\u201313<\/p>\n
In the third subdivision, Paul points out in verse 12 that God is the Lord of all, both Jews and Gentiles. If salvation is free, it must be universal to both Jews and Gentiles; so all may be saved, meaning both Jews and Gentiles. In verse 13, then, Whosoever, meaning Jew or Gentile, calls upon the name of the Lord shall be saved.<\/p>\n
The ignorance here was based on the previous ignorance. Believing that the Law was a means of salvation, and knowing that God gave the Law only to Israel and not the Gentiles, they concluded that He intended to save only Jews, not Gentiles.<\/p>\n
d. Israel\u2019s Ignorance of the Universal Preaching of the Gospel\u2014Romans 10:14\u201321<\/p>\n
He begins the fourth subdivision in verses 14\u201315, by spelling out the \u201cchain of preaching.\u201d As salvation is universal without distinction, it should have been preached without distinction. He develops a logical progression as follows: there is no calling upon the name of the Lord without faith; furthermore, there is no faith without hearing, meaning one must know what the content of faith is, that is, know what to believe; moreover, there is no hearing without preaching; and finally, there is no preaching without sending.<\/p>\n
He then points out in verse 16 that the message was heard, even though Israel failed to submit to the gospel message. In verse 17, he reaffirms that faith [comes] of hearing, and hearing by the word of Christ. Continuing this thought in verse 18, he notes that the Jewish people had the Word of God and, thus, the message; they heard the message, but failed to respond to it.<\/p>\n
In addition, in verses 19\u201320, he states that the Old Testament anticipated that a message would go out to the Gentiles, and that many Gentiles would believe. He concludes, in verse 21, that even though Israel rejected the Messiah, God loves her still and keeps His arms open, waiting to receive Israel.<\/p>\n
This third ignorance resulted from the second one and the second resulted from the first one. Assuming God intended to save only Jews, they did not send missionaries to the Gentiles.<\/p>\n
3. The Consolation of Israel\u2019s Rejection of the Messiah\u2014Romans 11:1\u201332<\/p>\n
This passage contains the third section. Here, Paul begins moving toward this mystery and makes four points.<\/p>\n
a. Israel\u2019s Rejection of the Messiah is not Total\u2014Romans 11:1\u201310<\/p>\n
He begins his first point with a question in verse 1: Did God cast off his people? The answer is threefold. First, God forbid; May it never be! Perish the thought! Secondly, in verse 2a, Paul\u2019s own salvation shows that God did not cast off the Jews. And thirdly, God\u2019s foreknowledge of His people, the fact that he foreknew His people and then chose His people, shows that God did not cast off his people.<\/p>\n
As further evidence, in verses 2b\u20136, he cites the Remnant of Israel doctrine, dealing with both the past and the present. First, verses 2b\u20134 show that in the past God has always had a Remnant, which was a minority. The fact of only a minority in the Old Testament did not mean, then, that God had cast off Israel. And secondly, regarding the present, in verses 5\u20136, he makes the application. In verse 5, there is also a Remnant today according to the election of grace. True, only a minority are believing today, but this shows that God did not cast off His people. On the contrary, it is evidence that He has retained His people. The basis is found in verse 6: by grace, not by works.<\/p>\n
In verse 7, he draws the logical conclusion: What then? That which Israel the Whole sought, righteousness, it did not obtain. However, the elect, the Remnant of Israel, did obtain it, and the rest [the non-Remnant] were hardened. This is the first hint of the mystery: in some way, it concerns the hardening of Israel.<\/p>\n
Verses 8\u201310 provide the evidence of the present hardening of Israel by quoting from the Old Testament, showing that the present hardening of Israel itself was not the mystery.<\/p>\n
b. The Purpose of Israel\u2019s Stumbling\u2014Romans 11:11\u201315<\/p>\n
The second point of the consolation of Israel\u2019s rejection of the Messiah is the question in verse 11: Did they stumble that they might fall? Paul said earlier in 9:30\u201333 that Israel stumbled, but now he asks the question, \u201cWas this stumbling for an irrevocable fall from which Israel could never rise again?\u201d The answer is in verse 11: God forbid; May it never be! Perish the thought! The fact is that by their fall, salvation is come unto the Gentiles. The purpose of this Gentile salvation is to provoke the Jews to jealousy. In verses 1\u201310, Paul stated that there was still a Remnant of Israel today. Now he points out that the Remnant today came to faith principally by means of being provoked to jealousy by Gentile believers.<\/p>\n
In verse 12, Paul draws a contrast between the partial and the fullness. The partial is that today there is a reduction of the nation to a Remnant of believers. The fullness is that, in the future, there will be a national salvation of Israel as a whole. This is the second hint of the mystery: there is a connection between the fullness of Israel and the fullness of the Gentiles. Note, however, that the national salvation of Israel was not itself the mystery.<\/p>\n
In verses 13\u201314, Paul then reiterates the purpose of Gentile salvation. Israel\u2019s stumbling was for Gentile salvation, but the purpose of Gentile salvation is for Jewish salvation. Therefore, Paul glorifies his ministry at being the Apostle of the Gentiles; the more Gentiles that come to faith, the more there will be to provoke the Jews to jealousy and, therefore, that many more Jews will come to believe.<\/p>\n
In verse 15, he discusses the casting away and the receiving. The casting away brought about direct reconciliation of the Gentile world; the receiving of the Jewish people will mean life from the dead. This is a typical rabbinic argument, from the lesser to the greater. In other words, by Israel\u2019s fall, salvation has gone out to the Gentiles, so the Gentiles have received a great measure of blessing because of Israel\u2019s stumbling. But if Israel\u2019s stumbling brought so much blessing to the Gentiles, how much more, then, will the Gentiles be blessed by Israel\u2019s return, Israel\u2019s fullness. It will mean life from the dead; it will mean the Second Coming; it will mean the Messianic Kingdom. Here is the third hint of the mystery: there is some kind of a correlation between Gentile salvation and Jewish salvation.<\/p>\n
c. The Olive Tree\u2014Romans 11:16\u201324<\/p>\n
In the third point of the consolation of Israel\u2019s rejection of the Messiah, just before actually revealing the mystery, Paul gives his famous illustration of the Olive Tree.<\/p>\n
(1) The Illustration and the Principle\u2014Romans 11:16<\/p>\n
The twofold illustration compares the firstfruit to the lump, and the root to the branches. The firstfruit and the root are the Patriarchs and the Abrahamic Covenant. The lump and the branches refer to Israel as a nation. The principle behind Romans 11:16 is that of Numbers 15:17\u201321: the holiness of the root is passed on to the branches, and the consecration of the first-fruits is passed on to the lump. Just as the first-fruits sanctify the whole harvest, the lump, even so, some day all Israel will be sanctified. The Abrahamic Covenant made with the Patriarchs is the basis for the future national salvation of Israel.<\/p>\n
(2) The Olive Tree\u2014Romans 11:17\u201324<\/p>\n
Moving from the first-fruits and lump motif and the root and branches motif, he then deals with the Olive Tree itself. The Olive Tree represents the place of spiritual blessings in verse 17. The Olive Tree does not represent Israel; the Jewish people are represented by the natural branches. The Olive Tree does not represent the Gentiles; the Gentiles are represented by the wild olive branches. The Olive Tree represents the place of spiritual blessing, and Gentile believers have become partakers with Jewish believers of the spiritual blessings. This is the mystery of the Book of Ephesians. The point of verse 17, then, is that Jewish and Gentile believers are partaking of the spiritual blessings of the Jewish covenants.<\/p>\n
This leads to the warning in verses 18\u201322. The Gentile blessing is on the basis of faith, not merit. The Gentiles can also be removed from the place of blessing. These verses deal with the nationality of Jews and Gentiles, not individual salvation; he is not discussing individual loss of salvation, but that Jews and Gentiles can be removed from the place of blessing, the Olive Tree.<\/p>\n
In verses 23\u201324, Paul prophesies Israel\u2019s eventual restoration. He points out that God has the ability to graft natural branches back into the Tree in verse 23. The reason that this should be anticipated is in verse 24: it is Israel\u2019s Olive Tree. He states that if God grafted wild olive branches contrary to nature into a good olive tree, He can certainly do the more natural thing of grafting natural branches back into the Olive Tree. The reason for this is that this Olive Tree belongs to Israel; it is their own Olive Tree, the covenantal blessings that belong to the Jewish people. Furthermore, it should be anticipated that there will be a re-grafting of Israel back into the Olive Tree. Now, the mystery will show how this will happen.<\/p>\n
d. The Mystery Itself\u2014Romans 11:25\u201332<\/p>\n
Finally, Paul comes to the mystery itself and four things are noted. First, the content of the mystery is contained in verse 25: For I would not, brethren, have you ignorant of this mystery, lest ye be wise in your own conceits, that a hardening in part has befallen Israel, until the fulness of the Gentiles be come in.<\/p>\n
The reason why they need to know is twofold: first, he states that he does not want them to be ignorant; and secondly, he does not want them to become conceited. What they need to know is also twofold. First, he states that the hardening of Israel is partial, as he has already shown, there is still a Remnant. And secondly, this hardening is temporary. It is temporary until, this is the key word, the fulness of the Gentiles be come in. The content of this mystery, then, is that a hardening in part has befallen Israel, until the fulness of the Gentiles be come in. The mystery is not the fact of Israel\u2019s national salvation; this is already known from the Old Testament.<\/p>\n
The mystery is not the fact of Israel\u2019s unbelief or hardening; this is also known from the Old Testament. The mystery is that of a partial, temporary hardening of Israel until a set number of Gentiles is reached, and this is something that was not revealed anywhere in the Old Testament. The Greek word for fulness means a \u201cset number,\u201d and Paul\u2019s point is that God has a set number of Gentiles He intends to bring into the Body. Again, the mystery of the Book of Ephesians was that the Body consists of both Jews and Gentiles. Once that set number is reached, then this facet of the mystery is complete; this will complete the purpose of Gentile salvation, as stated in Acts 15:14, to call out from among the Gentiles a people for his name.<\/p>\n
The second thing Paul notes is the future national salvation of Israel in verses 26\u201327: and so all Israel shall be saved: even as it is written, There shall come out of Zion the Deliverer; He shall turn away ungodliness from Jacob: And this is my covenant unto them, When I shall take away their sins.<\/p>\n
Verse 26a states: and so all Israel shall be saved. This is Israel\u2019s fullness of verse 12. However, all Israel does not mean \u201call Israel of all time,\u201d but all Israel following the fullness of the Gentiles. This itself is not the mystery, but it will follow the mystery.<\/p>\n
Paul proves this from the Old Testament in verses 26b\u201327. Again, the mystery is not Israel\u2019s national salvation, rather, it is the temporary hardening that has taken place until the fullness of the Gentiles. Upon the fullness of the Gentiles, and following this mystery, then all Israel will be saved.<\/p>\n
The third thing Paul notes about the mystery is a description of Israel\u2019s present status during the mystery in verses 28\u201329: As touching the gospel, they are enemies for your sake: but as touching the election, they are beloved for the fathers\u2019 sake. For the gifts and the calling of God are not repented of.<\/p>\n
The mystery begins with a contrast in verse 28 in two ways: first, for the sake of Gentile salvation, the \u201chardened element\u201d has become the enemy of the gospel; secondly, the election refers to Israel\u2019s national election. The fathers are the Patriarchs and the Abrahamic Covenant. For these reasons, Israel\u2019s election and covenantal promises, there must some day be a national salvation. In verse 29, the basis is that the gifts and the calling of God are irrevocable. The calling is Israel\u2019s national election; the gifts are the covenantal promises, one of which is the national salvation of Israel.<\/p>\n
The fourth thing Paul notes about the mystery is the principle of the calling out of the Gentiles and Israel\u2019s national salvation in verses 30\u201332: For as ye in time past were disobedient to God, but now have obtained mercy by their disobedience, even so have these also now been disobedient, that by the mercy shown to you they also may now obtain mercy. For God has shut up all unto disobedience, that he might have mercy upon all.<\/p>\n
According to verse 30, the principle of the calling out of the Gentiles and Israel\u2019s national salvation is that their unbelief has given God the opportunity to reveal His mercy, not on the deserving, but on the undeserving. In the past, the Gentiles were disobedient, but now they have obtained mercy because of Jewish disobedience. In verse 31, Israel is now in disobedience, and can also obtain mercy by the mercy shown to the Gentiles in that the Gentiles can provoke Jews to jealousy. Finally, in verse 32, God has shut up all unto disobedience, that he might have mercy upon all, both Jews and Gentiles.<\/p>\n
4. Paul\u2019s Doxology\u2014Romans 11:33\u201336<\/p>\n
O the depth of the riches both of the wisdom and the knowledge of God! how unsearchable are his judgments, and his ways past tracing out! For who has known the mind of the Lord? or who has been his counsellor? or who has first given to him, and it shall be recompensed unto him again? For of him, and through him, and unto him, are all things. To him be the glory for ever. Amen.<\/p>\n
B. Romans 16:25\u201327<\/p>\n
The second unit of the mystery of Israel\u2019s hardening deals initially with the foundation of spiritual growth in verses 25\u201326a: Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which has been kept in silence through times eternal, but now is manifested, and by the scriptures of the prophets, according to the commandment of the eternal God.<\/p>\n
In verse 25, Paul states that God would establish them in three ways. First: according to my gospel, Paul\u2019s gospel, the good news, being the mystery that was revealed to him, the gospel of growth. Secondly: the preaching of Jesus Christ, which is the gospel of salvation. And thirdly: according to the revelation of the mystery, the mystery of Romans 11:25, which in the past was unrevealed for eternity past. Verse 26a states: but now [the mystery] is manifested \u2026 by the scriptures of the prophets, meaning the New Testament apostles and prophets. The source is: according to the commandment of the eternal God; Paul was commanded by God to reveal the mystery.<\/p>\n
Finally, he deals with the content of the mystery in verses 26b\u201327: is made known unto all the nations unto obedience of faith: to the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.<\/p>\n
In verse 26b, he states that the mystery of Romans 11:25 has now come to the Gentiles. Gentile salvation is taking place until Israel\u2019s fullness comes. In verse 27, the object of the faith is: the only wise God, through Jesus Christ, to whom be the glory for ever. Amen.<\/p>\n
IV. THE MYSTERY OF THE SEVEN CLIMACTIC JUDGMENTS AND DEFEAT OF THE TWO SATANIC MYSTERIES<\/p>\n
The fourth main division deals with the conflict and the defeat of the two satanic mysteries. This is the eighth mystery of the New Testament. This division will be discussed in four sections: the first satanic mystery, the second satanic mystery, the eighth divine mystery, and the conclusion.<\/p>\n
A. The First Satanic Mystery: The Mystery of Babylon\u2014Revelation 17:1\u201318<\/p>\n
The first section describes the first satanic mystery in five points: the religious system, the governmental system, the interpretation of many waters, the destruction of MYSTERY BABYLON, and the headquarters of MYSTERY BABYLON.<\/p>\n
1. The Religious System\u2014Revelation 17:1\u20136<\/p>\n
By the end of Revelation 16, John has received revelation through the end of the Tribulation, all the way through the War of Armageddon and its consequences. In chapters 17\u201318, he is given new revelation, featuring further information about the events of the first half of the Tribulation in chapter 17 and the second half of the Tribulation in chapter 18. Chapter 18 then details the destruction of the city itself as part of the Campaign of Armageddon at the end of the Tribulation. Furthermore, in Revelation 19\u201322, he will discuss the Second Coming, the Kingdom, and the Eternal Order.<\/p>\n
a. The Angelic Declaration\u2014Revelation 17:1\u20132<\/p>\n
The angel declares to the Apostle John that he is about to be given a new revelation above and beyond what he saw in the first sixteen chapters. John hears an angelic declaration of a new revelation of the great harlot in verse 1: And there came one of the seven angels that had the seven bowls, and spoke with me, saying, Come hither, I will show you the judgment of the great harlot that sits upon many waters.<\/p>\n
A more modern term for harlot is \u201cprostitute.\u201d As a verb, to prostitute is to take something that has a proper use and use it in an improper way. A prostitute, of course, does this with the sexual act. Sex has a legitimate purpose within marriage, but the prostitute takes that which has a legitimate purpose and uses it in an illegitimate way. In this passage, the great harlot does the same with religion. There is a proper use of religion as pointed out in James 1:27: to visit the fatherless and take care of the widows; true religion is the taking on of the role of a servant. True biblical religion means servanthood, which is serving people who have needs by meeting their needs.<\/p>\n
However, when religion is prostituted, it moves from the position of servanthood to the position of lordship, where it begins to rule. That is what happens in Revelation 17 in that the great harlot prostitutes religion and moves it from its legitimate use, which is serving, to an illegitimate use, which is ruling. Throughout the Old Testament, idolatry was viewed as spiritual fornication and spiritual adultery (Hos. 1\u20133; Jer. 2:20; 3:1\u20139; Ezek. 16:15\u201341; 23:5\u201344). Furthermore, in this verse the harlot [sits] upon many waters. The term many waters is defined later in verse 15 as representing the population of the world. She sits, then, upon the population of the world, which means she rules over the religious affairs of the world. That is how she has prostituted religion, from a position of service and serving to a position of ruling and authority.<\/p>\n
Her fornication is described in verse 2: with whom the kings of the earth committed fornication, and they that dwell in the earth were made drunken with the wine of her fornication.<\/p>\n
This is a union of religion and the state that results in the corruption of both the religious sphere, as well as the political sphere.<\/p>\n
b. The Revelation of the Harlot\u2014Revelation 17:3\u20136<\/p>\n
John points out that the woman rules with the support of civil government in verse 3: And he carried me away in the Spirit into a wilderness: and I saw a woman sitting upon a scarlet colored beast, full of names of blasphemy, having seven heads and ten horns.<\/p>\n
In the first half of the Tribulation, when the world is ruled by ten kings over ten nations, these ten kings will be supporters of this one-world religious system. And so, the woman rules with the support of civil government.<\/p>\n
This verse points out three things. First, the harlot sits on a scarlet-colored beast, representing the Fourth Gentile Empire, which is the same as the Fourth Beast of the Book of Daniel. Secondly, she has names full of blasphemy, showing that she is in opposition to the true God and that this is a false religious system. Thirdly, the Beast has seven heads and ten horns, describing again the governmental system of the first half of the Tribulation.<\/p>\n
John describes her appearance in verse 4: And the woman was arrayed in purple and scarlet, and decked with gold and precious stone and pearls, having in her hand a golden cup full of abominations, even the unclean things of her fornication.<\/p>\n
John describes her as being both wealthy, decked with gold, and influential. She is also guilty of spiritual fornication, because she has in her hand a golden cup full of abominations, even the unclean things of her fornication. She is the \u201ccounterfeit bride\u201d of the Messiah.<\/p>\n
He finally comes to the point of the revelation of the mystery, her full name in verse 5: and upon her forehead a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF THE HARLOTS AND OF THE ABOMINATIONS OF THE EARTH.<\/p>\n
Here, he describes BABYLON THE GREAT as THE MOTHER OF THE HARLOTS, meaning that Babylon is the originator of idolatry and, therefore, of spiritual fornication.<\/p>\n
The origin is the City of Babylon, and the term MOTHER OF THE HARLOTS means that Babylon is where idolatry and spiritual fornication began, something clearly affirmed by the Book of Genesis. Genesis 10:8\u201312 deals with Nimrod, the empire-builder. Verses 8\u20139 describe him as the mighty hunter, and in verse 10, he first built the City of Babylon and the nation of Babylonia. Then, verses 11\u201312 state that he eventually left Babylonia for Assyria and built Nineveh, without stating why he left Babylonia. But Genesis 11:1\u20139, which gives the account of the Tower of Babel, shows why Nimrod left. Babel and Babylon are the same word in Hebrew. The Tower of Babel or Babylon itself was built for astrological purposes. Here, then, is the first real mention of idolatry; therefore, indeed, Babylon the Great is the Mother of Harlots. God judged the Tower of Babel with confusion of tongues or languages, forcing a dispersion of the people. Thus, it was this confusion of tongues that forced Nimrod to move from Babel or Babylon to Assyria, where he built Nineveh.<\/p>\n
John then moves on to describe the persecution of the saints in verse 6: And I saw the woman drunken with the blood of the saints, and with the blood of the martyrs of Jesus. And when I saw her, I wondered with a great wonder.<\/p>\n
He points out that this false religious system will be the persecutor of the believers in the Messiah in the first half of the Tribulation; the harlot was drunken with the blood of the saints, and with the blood of the martyrs of Jesus. The saints she kills are the fifth seal saints of Revelation 6:9\u201311.<\/p>\n
2. The Governmental System\u2014Revelation 17:7\u201314<\/p>\n
The second point of the first satanic mystery describes the government supporting the false religious system in two ways: first, he defines the mystery itself in verse 7a: And the angel said unto me, Wherefore did you wonder? I will tell you the mystery of the woman.<\/p>\n
He says that the mystery is not Babylon itself nor the fact that Babylon was the originator and center of idolatry; this was already known from the Old Testament. The mystery is the fact that Babylon will develop into a one world, unified religious system and will be the religious ruler for the first half of the Tribulation. It will be headquartered in the City of Babylon. It will be supported by the governments of that day, and it will be the primary persecutor of believers who will not submit to its religious authority. All of this was totally unrevealed in the Old Testament.<\/p>\n
Secondly, John describes the governmental system supporting religious Babylon in verses 7b\u201314: and of the beast that carried her, which has the seven heads and the ten horns. The beast that you saw was, and is not; and is about to come up out of the abyss, and to go into perdition. And they that dwell on the earth shall wonder, they whose name has not been written in the book of life from the foundation of the world, when they behold the beast, how that he was, and is not, and shall come. Here is the mind that has wisdom. The seven heads are seven mountains, on which the woman sits: and they are seven kings; the five are fallen, the one is, the other is not yet come; and when he comes, he must continue a little while. And the beast that was, and is not, is himself also an eighth, and is of the seven; and he goes into perdition. And the ten horns that you saw are ten kings, who have received no kingdom as yet; but they receive authority as kings, with the beast, for one hour. These have one mind, and they give their power and authority unto the beast. These shall war against the Lamb, and the Lamb shall overcome them, for he is Lord of lords, and King of kings; and they also shall overcome that are with him, called and chosen and faithful.<\/p>\n
Without going into all the details about the first satanic mystery that are covered in other Messianic Bible studies on the Book of Revelation, the world government during the first half of the Tribulation is that of ten kings ruling coequally over ten kingdoms. In the middle of the Tribulation, all the kings will turn their authority over to the Antichrist, who will then rule the world for the second half of the Tribulation. The Antichrist\u2019s rule will terminate with the Second Coming of the Messiah.<\/p>\n
3. The Interpretation of the Many Waters\u2014Revelation 17:15<\/p>\n
And he said unto me, The waters which you saw, where the harlot sits, are peoples, and multitudes, and nations, and tongues.<\/p>\n
John now interprets the meaning of the many waters over which the great harlot rules, saying that it refers to the world population. Again, in prostituting religion, it moved from serving to ruling, and rules the world population for the first half of the Tribulation.<\/p>\n
4. The Destruction of MYSTERY BABYLON\u2014Revelation 17:16\u201317<\/p>\n
And the ten horns which you saw, and the beast, these shall hate the harlot, and shall make her desolate and naked, and shall eat her flesh, and shall burn her utterly with fire. For God did put in their hearts to do his mind, and to come to one mind, and to give their kingdom unto the beast, until the words of God should be accomplished.<\/p>\n
In verse 16, the one world religious system of the first half of the Tribulation will be destroyed in the middle of the Tribulation by the Antichrist and his allied kings.<\/p>\n
Unknowingly, in verse 17, they carry out God\u2019s will in the matter. The destruction of MYSTERY BABYLON sets the stage for the second satanic mystery, which is the eighth divine mystery.<\/p>\n
5. The Headquarters of MYSTERY BABYLON\u2014Revelation 17:18<\/p>\n
And the woman whom you saw is the great city, which reigns over the kings of the earth.<\/p>\n
Finally, it is stated that the headquarters of Mystery Babylon will be the City of Babylon. Revelation 18 details the destruction of the city itself as part of the Campaign of Armageddon at the end of the Tribulation.<\/p>\n
B. The Second Satanic Mystery: The Mystery of Lawlessness and the Lawless One\u20142 Thessalonians 2:1\u201312<\/p>\n
The second section dealing with the conflict and defeat of the satanic mysteries opens with the general topic of the return of the Lord in verse 1: Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto him.<\/p>\n
The terms coming of our Lord Jesus Christ and our gathering together unto him are general terms concerning eschatology and doctrines of the Second Coming.<\/p>\n
He will now shift from the general topic to the specific problem in verse 2: to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is just at hand.<\/p>\n
The purpose of this verse is to ease their minds, because their minds have been shaken. He states, \u201cDo not let your minds be shaken\u201d in one of three ways: either by spirit, something out of the angelic or demonic realm; or by word, any verbal news; or by epistle as from us, any written news that claims to be from Paul. Apparently, someone had been circulating an epistle, falsely claiming that Paul had written it. In these ways, the Church had been told that the day of the Lord is just at hand. The expression the day of the Lord is the most common biblical term for the Great Tribulation. The false teaching that had shaken them was the idea that they were already in the Tribulation, or shortly would be. This had shaken them because Paul clearly taught them the tenants of Pretribulationalism according to 1 Thessalonians 4\u20135, but now, essentially, someone came along and began teaching them Posttribulationalism.<\/p>\n
Paul proceeds to give the evidence against it in verse 3: let no man beguile you in any wise: for it will not be, except the falling away come first, and the man of sin be revealed, the son of perdition.<\/p>\n
He began with an exhortation, \u201cDo not let anyone deceive you.\u201d He then states: for it will not be, meaning that the Tribulation cannot happen until two other things come before it. First, there must be the falling away or the apostasy; and secondly, the man of sin [will] be revealed, the son of perdition, a statement that offers the first hint of the second satanic mystery.<\/p>\n
Next, he states two things about the actions of the Antichrist in verse 4: he that opposes and exalts himself against all that is called God or that is worshipped; so that he sits in the temple of God, setting himself forth as God.<\/p>\n
First, he will oppose and exalt himself against all that is called God or that is worshipped; and secondly, he will sit in the temple of God, setting himself forth as God. Note that these actions themselves cannot be the mystery, because this was already known from the Old Testament, particularly from the Book of Daniel. These actions will come after the Antichrist destroys MYSTERY BABYLON. He will then take over the Jewish Temple, seat himself there, proclaim himself to be God Almighty, and call upon the whole world to worship him as god. But all these things are known from the Old Testament, so this is not the mystery.<\/p>\n
He gives them a reminder in verse 5: Remember ye not, that, when I was yet with you, I told you these things?<\/p>\n
They needed to be reminded of what Paul taught them when he was with them. If they do, then they will not be so quickly shaken. By way of application, believers must remember what the Bible teaches, so that they, too, are not so quickly shaken or tossed to and fro by every wind of doctrine.<\/p>\n
He points out that the time is not yet in verse 6: And now ye know that which restrains, to the end that he may be revealed in his own season.<\/p>\n
The point he makes is that they knew there was something restraining, because this was part of Paul\u2019s oral teaching to them that he mentioned in verse 5. In other words, a restraint is now present, and as long as the restraint is present, the man of sin cannot take over the Temple and declare himself to be God. This is the second hint of this mystery.<\/p>\n
In verse 7, Paul finally states the content of the mystery and makes two points. First, Satan\u2019s counterfeit mystery is revealed in verse 7a: For the mystery of lawlessness does already work.<\/p>\n
The content of the mystery is that Satan has a program of lawlessness; the demonic gospel. The divine mystery meant submission to the commands or the will of God; the satanic mystery is a program of lawlessness that is in opposition to God\u2019s laws. By means of this program of lawlessness, Satan intends to bring to world power the lawless one. This is the antithesis to God\u2019s purpose to bring His Son to rule an ordered world. The point of the mystery, then, is that the Antichrist will not come to power in a lawful manner such as Adolf Hitler, who became a dictator after he was lawfully elected. The Antichrist will come to world power by totally lawless means. While the Old Testament did reveal that the Antichrist will become a world ruler, it did not reveal this mystery: that there is a present restraining of lawlessness, but, eventually, the restraining of lawlessness will leave and Satan will bring to power the lawless one.<\/p>\n
The second point elaborates further on the content of the mystery in verse 7b: only there is one that restrains now, until he be taken out of the way.<\/p>\n
Of the present time, Paul writes: there is one that restrains now to keep lawlessness from taking full control; but in the future, until he be taken out of the way. The result will be that lawlessness will bring in the \u201clawless one.\u201d<\/p>\n
Continuing to deal with the lawless one, in verses 8\u201310, he gives the revelation in verse 8a: And then shall be revealed the lawless one.<\/p>\n
This revelation will be signaled when the Antichrist assumes control of the Jewish Temple and commits the Abomination of Desolation, an event that will happen in the middle of the Tribulation (Dan. 9:27; 12:11; Mat. 24:15; Rev. 11:1\u20132). This follows the destruction of MYSTERY BABYLON. Here is another elaboration of the mystery: the worship of the Antichrist will replace the worship of MYSTERY BABYLON as the world religious system, which will be the religion of the second half of the Tribulation.<\/p>\n
The next portion details the fall of the Antichrist in verse 8b: whom the Lord Jesus shall slay with the breath of his mouth, and bring to nought by the manifestation of his coming.<\/p>\n
By the Messiah\u2019s simple declaration, just one word, the Antichrist will fall dead at His feet. The timing of it is by the manifestation of his coming, at the Second Coming; this, in turn, will set the stage for the final defeat of the satanic mystery.<\/p>\n
Satan\u2019s energizing work is now described in verse 9: even he, whose coming is according to the working of Satan with all power and signs and lying wonders.<\/p>\n
Satan is clearly seen as the source of the Antichrist\u2019s power. The result will be: with all power and signs and lying wonders. In other words, a failure to understand this very nature of the satanic mystery will result in one\u2019s being open to deception by the satanic mystery and satanic miracles. Notice that the phrase, powers and signs and lying wonders, is the same terminology used of God\u2019s true miracles. It is crucial, then, to clearly understand the deceptive nature of the satanic mystery.<\/p>\n
The goal of the satanic mystery is specified in verse 10: and with all deceit of unrighteousness for them that perish; because they received not the love of the truth, that they might be saved.<\/p>\n
The specific goal of the satanic mystery is the work of deception. Referring to the unbelievers, he states: with all deceit of unrighteousness for them that perish. The reason is: because they received not the love of the truth. This refers to people who rejected the gospel proclaimed to them in the first half of the Tribulation. The gospel will be proclaimed in the first half of the Tribulation in three ways: by the 144,000 Jews of Revelation 7, by the Two Witnesses of Revelation 11, and by the angelic voice speaking from the atmosphere in Revelation 14:6\u20137. Everyone, therefore, will have heard the gospel at least two or three times before the Antichrist declares himself to be God. It is those who reject the preaching of the gospel in the first half of the Tribulation, having heard it at least twice, who are now deceived by the satanic mystery and, therefore, worship the Antichrist, take his mark, and reach the \u201cpoint of no return.\u201d They will have rejected the gospel by which they might be saved.<\/p>\n
Some use these verses to teach that those who hear the gospel before the Rapture will not have opportunity to be saved after the Rapture, but this is not the context of these passages. The fact is that even those who reject the gospel before the Rapture will still have an opportunity to be saved after the Rapture. The point of no return comes only in the middle of the Tribulation for those who accept the Antichrist\u2019s claims of deity. Those who reject the gospel in the first half of the Tribulation are the ones who will later be deceived by the powers and signs and lying wonders of Satan, worshipping him and taking his mark. Revelation 13\u201314 teaches that once a person has taken the mark of the beast, that person has reached a point of no return. No one who takes the mark of the beast will have an opportunity to be saved. If we remember that the context here, with mention of the Abomination of Desolation, is the mid point to the end of the Tribulation, then the issue is not about those who will have heard the gospel before the Rapture. Rather, it concerns those who heard the gospel in the first half of the Tribulation, but would not believe it.<\/p>\n
Instead of salvation, they fall under the judgment of God in verse 11: And for this cause God sends them a working of error, that they should believe a lie.<\/p>\n
Paul describes the great delusion: God sends them a working of error, because they already rejected the message of the truth. The error is the mystery of lawlessness that brings in the lawless one; they are deceived by the counterfeit miracles, signs, and wonders. This is all part of the second facet of the satanic mystery. The result is that instead of being saved, they will now believe a lie that the Antichrist is truly God. They will come to believe this lie because of the miracles, signs, and wonders that Satan is able to do through the Antichrist and his false prophet.<\/p>\n
Paul writes of the divine judgment in verse 12: that they all might be judged who believed not the truth, but had pleasure in unrighteousness.<\/p>\n
Again, they have reached a point of no return, because to accept the Antichrist is to accept the mark of the beast, which is \u201c666\u201d according to Revelation 13:16\u201318; to take the mark is to forfeit any opportunity to be saved (Rev. 14:9\u201312). It is not hearing and rejecting the gospel before the Rapture that is the point of no return, rather, it is taking the mark of the beast.<\/p>\n
This is the second satanic mystery: lawlessness is being restrained until the restraint itself is removed, then lawlessness will take over and bring in the lawless one.<\/p>\n
C. The Eighth Divine Mystery: The Defeat of the Satanic Mystery<\/p>\n
There are three passages that deal with the eighth divine mystery and the defeat of the satanic mystery.<\/p>\n
1. Revelation. 10:1\u20137<\/p>\n
John sees the vision of the angel with the little scroll in verses 1\u20132: And I saw another strong angel coming down out of heaven, arrayed with a cloud; and the rainbow was upon his head, and his face was as the sun, and his feet as pillars of fire; and he had in his hand a little book open: and he set his right foot upon the sea, and his left upon the earth.<\/p>\n
In verse 1, the angel of Revelation that John sees reflects the Shechinah Glory. In verse 2, he carries the little scroll, which is the second scroll mentioned in the Book of Revelation. According to chapter 5, the first scroll contained seven seals: six of them were the Seal Judgments of chapter 6, and the seventh seal contained the seven Trumpet Judgments, six of which occurred in chapters 8 and 9. There is one more trumpet left to sound in chapter 11. Meanwhile, here in chapter 10, the stage is set for the next mystery. The content of the little scroll deals with this mystery, soon to be revealed.<\/p>\n
John hears the seven thunders in verses 3\u20134: and he cried with a great voice, as a lion roars: and when he cried, the seven thunders uttered their voices. And when the seven thunders uttered their voices, I was about to write: and I heard a voice from heaven saying, Seal up the things which the seven thunders uttered, and write them not.<\/p>\n
In verse 3, the seven thunders reveal something to John that he clearly understood. He was about to write this down when, in verse 4, he was told not to do so, because this revelation was intended for John\u2019s ears only.<\/p>\n
The mystery itself is in this section of the passage, with the announcement of the results of the seventh trumpet in verses 5\u20137. Verses 5\u20136 describe a solemn oath to show the divine importance and solemnity of this mystery: And the angel that I saw standing upon the sea and upon the earth lifted up his right hand to heaven, and swore by him that lives for ever and ever, who created the heaven and the things that are therein, and the earth and the things that are therein, and the sea and the things that are therein, that there shall be delay no longer.<\/p>\n
The specific content of the mystery is found in verse 7: but in the days of the voice of the seventh angel, when he is about to sound, then is finished the mystery of God, according to the good tidings which he declared to his servants the prophets.<\/p>\n
With the seventh trumpet, the mystery of God is finished. The seventh trumpet will contain the seven Bowl Judgments. Note the phrase in the days of, showing that the seventh trumpet is not one singular judgment, but a process by which the mystery of God is finished. It is a process because it is a series of judgments just as the seventh seal was a process. Just as the seventh seal is the process of the seven Trumpet Judgments, the seventh trumpet is the process of the seven Bowl Judgments. Thus, the content of the little scroll is information regarding the seventh Trumpet Judgment and the subsequent Bowl Judgments. John states that it is according to the good tidings which he declared to his servants the prophets. The Old Testament prophets revealed a period of the wrath of God that will then lead to the Kingdom, so this is not the mystery; the mystery is that there will be a series of seven climactic judgments which will destroy the satanic mystery of the man of sin. This was not revealed in the Old Testament.<\/p>\n
2. Revelation 11:15\u201319<\/p>\n
The second passage continues the theme of the seventh trumpet, which, again, brings to an end the mystery of God. The seventh angel finally sounds, and this is followed by a declaration in verse 15: And the seventh angel sounded; and there followed great voices in heaven, and they said, The kingdom of the world is become the kingdom of our Lord, and of his Christ: and he shall reign for ever and ever.<\/p>\n
The result of the seventh trumpet is that the kingdom of the world becomes the Kingdom of the Messiah; but this is also the result of the seven Bowl Judgments, showing that the seventh Trumpet Judgment contains the seven Bowl Judgments.<\/p>\n
Praise to God by the twenty-four elders is recorded in verses 16\u201318: And the four and twenty elders, who sit before God on their thrones, fell upon their faces and worshipped God, saying, We give you thanks, O Lord God, the Almighty, who are and who were; because you have taken your great power, and did reign. And the nations were wroth, and your wrath came, and the time of the dead to be judged, and the time to give their reward to your servants the prophets, and to the saints, and to them that fear your name, the small and the great; and to destroy them that destroy the earth.<\/p>\n
The twenty-four elders praise God because the Messiah will now take the power of the Kingdom, which includes the wrath of God upon the Gentile world.<\/p>\n
Events in Heaven just before the Bowl Judgments are poured out are dealt with in verse 19: And there was opened the temple of God that is in heaven; and there was seen in his temple the ark of his covenant; and there followed lightnings, and voices, and thunders, and an earthquake, and great hail.<\/p>\n
These events in Heaven focus on the Temple in Heaven. Verse 19 is a short prelude to the Bowl Judgments, which are then dropped until chapter 15.<\/p>\n
It should be noted here that Revelation 12\u201314 is a large, parenthetical section, adding further details to the events of the middle and the second half of the Tribulation.<\/p>\n
3. Revelation 15:1\u201316:21<\/p>\n
Resuming the topic of the seven Bowl Judgments, he introduces the Bowl Judgments in Revelation 15:1. They are: the last, for in them is finished the wrath of God. This is exactly what he said about the seventh trumpet. Just as the seventh trumpet brings to a close the mystery of the wrath of God, so do the seven Bowl Judgments, showing again that the seventh trumpet merely contained the seven Bowl Judgments. Verses 2\u20134 contain a praise to God by the martyrs of the second half of the Tribulation.<\/p>\n
The prelude in Heaven before the outpouring of the seven Bowl Judgments is found in verses 5\u20138. Note here that the prelude in Heaven focuses on the Temple, which was also true of the seventh trumpet and again shows the correlation. This is affirmed in chapter 16:1, where the seven bowls are declared to be the wrath of God, a fact that was also true of the seventh trumpet. The purpose is not to detail this chapter as the seven Bowl Judgments are poured out, but to note certain points. First, in 16:2, the ones who are affected are those with the mark of the Beast. Secondly, also affected are the throne and kingdom of the Antichrist according to verses 10\u201311. Thirdly, in verses 12\u201316, God\u2019s wrath also includes Armageddon, during which time the Antichrist will, indeed, fall.<\/p>\n
With the seventh Bowl Judgment of Revelation 16:17\u201321, there is a declaration: It is done. John made the same declaration of the seventh trumpet, showing again that the seventh trumpet contained the seven Bowl Judgments. Therefore, just as with the seventh trumpet it is finished, by the same token, with this last and seventh Bowl Judgment, it is indeed finished. This will lead to the final destruction of Babylon in verse 19, something detailed in chapter 18.<\/p>\n
D. Conclusion: IT IS FINISHED<\/p>\n
The conclusion of this study can be summarized using these very same words, \u201cIt is finished,\u201d because, with the eighth divine mystery having conquered the two satanic mysteries, all other mysteries come together in five ways. First, the satanic mysteries are now destroyed forever. Secondly, the Messianic Kingdom is established, and the Son is enthroned upon the Throne of David. Thirdly, the Mystery Kingdom period ends and is replaced by the Messianic Kingdom. Fourthly, the Mystery Church then reigns coequally with the Messiah over the Messianic Kingdom. And fifth, the mystery of the fullness of the Gentiles is complete, meaning that all Israel is saved, and all Israel is restored to the Land. Finally, with the declaration, \u201cIt is finished,\u201d all of the mysteries come together, and it is finished indeed. What continues is the results of the divine mysteries. What is terminated are the satanic mysteries once-and-for-all.<\/p>\n","protected":false},"excerpt":{"rendered":"
but we speak God\u2019s wisdom in a mystery, even the wisdom that has been hidden, which God foreordained before the worlds unto our glory. 1 Corrinthians 2:7 This study of the eight mysteries of the New Testament will be divided into four main divisions: the mystery kingdom, the five mysteries of the Church, the mystery … <\/p>\n