APPENDIX VI<\/p>\n
The Eight Mysteries of the New Testament<\/p>\n
Introduction<\/p>\n
A. Definition<\/p>\n
The Greek word that is used for \u201cmystery\u201d is very much like the English word: musterion. It is the Greek word from which the English word \u201cmystery\u201d originates. The etymology of the word is from the Greek root, mueo, which means \u201cto shut,\u201d 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 and things are revealed to him, so the derived meaning is \u201cone who is initiated into the mysteries.\u201d
\nIn classical Greek, which preceded the Greek of the New Testament, it had the basic following meanings: \u201ca hidden thing,\u201d \u201ca secret ceremony,\u201d \u201ca secret teaching,\u201d \u201ca mystery,\u201d \u201csecret rites,\u201d or instruments of the teaching connected with them.
\nIn 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, it must be something totally unrevealed anywhere in the Old Testament. If it is knowable from the Old Testament, it is not a mystery. A mystery, then, is something only knowable from the New Testament.<\/p>\n
1. Scripture<\/p>\n
The above definition is derived from six key passages.
\nIn Matthew 13, Jesus introduces the Mystery Kingdom, one of the eight mysteries to be discussed in this study. In verse 11, Jesus mentions the mysteries of the kingdom. In verse 35, He said, I will utter things hidden from the foundation of the world. Hence a mystery is something hidden since the foundation of the world.
\nA second key passage is Romans 16:25\u201326: \u2026 according to the revelation of the mystery which had been kept in silence through times eternal but now is manifested., \u2026 First: the mystery has been kept in silence through all eternity past. Second: it has only now been revealed.
\nA third passage is 1 Corinthians 2:7: but we speak God\u2019s wisdom in a mystery, even the wisdom that had been hidden, which God had foreordained before the worlds unto our glory. In other words, the mystery has been hidden; God has predestined this mystery, and the goal of the mystery is our ultimate glory.
\nThe fourth passage is Ephesians 3:4\u20135: \u2026 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.\u2026 Note two important points here: first, the mystery was not made known to previous generations\u2014all those generations of the Old Testament and the intertestamental period knew nothing about the mystery because it had not been revealed; but second, it has only now been revealed to His New Testament Apostles and prophets. Note 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.
\nA fifth passage is Ephesians 3:9: to make all men see what is the dispensation of the mystery which for ages had been hid in God. Here again, note two things: first, the mystery has been hid in God, but second, now all men may know this mystery.
\nA sixth passage is Colossians 1:26: the mystery that has been hid for ages and generations: but now it has been manifested to his saints. Again, two things are evident: first, the mystery has been hid for ages and generations, but second, it is now being revealed unto the saints.
\nThese six passages provide a definition of a mystery as something that was unrevealed in the Old Testament and now is revealed for the first time in the New Testament. 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 our modern English meaning, i.e., something that is inexplicable. In the New Testament, the word mystery is something unrevealed until now, and being revealed only now, now being New Testament times. Therefore, it is now understandable and explicable.<\/p>\n
2. Six Observations<\/p>\n
Six observations may be made.
\nFirst: by the time Paul was writing, the mystery had already been revealed, though it had been unrevealed until that point.
\nSecond: 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 which contains the revelation of the mysteries (Eph. 3:1\u201310). These were the two purposes of the two gifts of apostleship and prophecy.
\nThird: the mystery is now to be understood by the saints with the help of the Holy Spirit (1 Cor. 2:14).
\nFourth: 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 (Doctrine of Scripture), the mystery involves new revelation that came through the New Testament prophets; in Theology Proper (Doctrine of God), the mystery includes the providence and the decrees of God; concerning Christology (Doctrine of the Son), part of the mystery is the present-day indwelling of the Messiah; in Pneumatology (Doctrine of the Holy Spirit), the Holy Spirit is the key to understanding the mystery; Satanology (Doctrine of Satan) includes the fact that Satan has his counterfeit mystery; Israelology (Doctrine of Israel) includes the mystery of God\u2019s Kingdom Program in this age, as well as Israel\u2019s present hardening; in terms of Ecclesiology (Doctrine of the Church), five of the eight mysteries apply to the Church; and Eschatology (Doctrine of the Last Days) includes the mystery of the translation of the saints and the destruction of the satanic mystery.
\nFifth: the order of the revelation of the mystery is in two stages: First, Jesus was the first One to reveal a facet of the mystery by revealing the Mystery Kingdom in the parables to the Apostles; second, 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): It was made known to Paul by revelation (Eph. 3:3); it was given to the Apostles and prophets (Eph. 3:5); and it is now being revealed to the saints (Col. 1:26). Hence, the New Testament took only one generation to write, whereas the Old Testament took 1500 years. With the death of the last Apostle, the New Testament was complete, and with it, the revelation of all the mysteries.
\nSixth: Paul felt a unique burden as a servant entrusted with the mysteries to proclaim them: Let a man so account of us, as of ministers of Christ, and stewards of the mysteries of God (1 Cor. 4:1); how that by revelation was known unto me the mystery (Eph. 3:3); ye can perceive my understanding in the mystery of Christ (Eph. 3:4). Unto me, who am less than the least of all saints, was this grace given, \u2026 to make all men see what is the dispensation of the mystery (Eph. 3:8\u20139); 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 (Eph. 6:19\u201320); 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 (Col. 4:3\u20134).<\/p>\n
B. Usage<\/p>\n
As to number, the word mystery is found 28 times in the New Testament: It is found once in each of the synoptic Gospels; Paul used the word 21 times, and is, in fact, the major user of the word; and finally, it is used four times in the Book of Revelation.
\nAs to the categories of usages, there are three basic categories. First, the major way the word mystery is used is to describe the divine plan of God in the Messiah, and this would include things like the Mystery Kingdom, the Gentile role, and the Church. A second category, 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. That 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. But what was the origin of Paul\u2019s concept? There are two basic views.<\/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 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 mystery pagan 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. 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; second, only the initiated were allowed any knowledge of these rites and ceremonies; third, the devotees were promised salvation through these rites by the dispensing of cosmic life; and fourth, 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.
\nThese four similarities of pagan mystery religions show that this was not the source of Paul\u2019s mystery. First: Paul was raised in Tarsus, and so would have known about these mystery religions, but as a very strict Pharisee, he would never have participated in them. Second: the mystery of the cults was something that was known only among the selected few and to be revealed to the few, but the biblical mystery was something totally unknown to any man until God revealed it. Third: in paganism, those who knew the mystery could not share it with others, but the biblical mystery is available to all. 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 \u201cmystery,\u201d but similarity is not sameness.<\/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 (a Greek translation of the Old Testament from about 250 B.C.), the word musterion (mystery) is used eight times and all in chapter two of the Book of Daniel (vv. 18, 19, 27, 28, 29, 30, and twice in v. 47). It is a Greek translation of the Aramaic word raza. In the 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.
\nA corollary word is the Hebrew word sod, used 22 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.
\nPaul did not get his concept from paganism. He got his concept from the Septuagint\u2019s 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: in Matthew 13:11, the mysteries of the kingdom of heaven; in Mark 4:11, the mystery of the kingdom of God; and in Luke 8:10, the mysteries of the kingdom of God. In these contexts, the Kingdom in its present form is co-existing 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 is by Paul, who uses the term 21 times in eighteen passages. A passage-by-passage summary of the Apostle\u2019s usage follows: in Romans 11:15, the mystery includes the partial hardening of Israel; in Romans 16:25\u201327, the mystery includes how He will bring the Gentiles to obedience of the faith for His glory; in 1 Corinthians 2:1, the mystery is now proclaimed; 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); in 1 Corinthians 4:1, Paul is the steward of the mystery that they must recognize; in 1 Corinthians 13:2, if it were possible to know all mysteries, it would be of no value unless they are revealed and proclaimed in love; in 1 Corinthians 14:2, tongues without interpretation are a mystery to the hearer as the hearer cannot understand, and the speaker is speaking things which are unrevealed; in 1 Corinthians 15:51, the mystery of the translation will occur at the time of the Rapture; in Ephesians 1:9\u201310, the mystery of His will to unite all things in the Messiah, for in the fullness of time, 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; in Ephesians 3:1\u201313, the mystery (found three times, in verses 3, 4, and 9) 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); in Ephesians 5:32, the Church and Messiah, as Bride and Groom, are part of the mystery, as Paul reveals that this is the mystery meaning of Genesis 2:24, and the union of husband and wife parallels the union of Messiah and the Church; in Ephesians 6:19\u201320, Paul talks about the mystery of the gospel, and his preaching of the gospel is linked to proclaiming the mystery itself, and it must now be proclaimed; in Colossians 1:26\u201327 (twice), the mystery centers in the Messiah, and 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; in Colossians 2:2\u20133, he talks about the mystery of God, even Christ, for the Messiah was God\u2019s mystery, because in Him, all the treasures, the wisdom and knowledge are hidden; in Colossians 4:3, the mystery includes the Messiah and the Church in the context of proclamation; in 2 Thessalonians 2:7, the mystery of lawlessness is discussed, which is Satan\u2019s counterfeit mystery and the antithesis to God\u2019s purposes, for the mystery of iniquity is the man of sin and the satanic mystery is the demonic gospel; 1 Timothy 3:9 speaks of the mystery of the faith, for the mystery is the object of faith, which is hidden from ungodly men; 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, for 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 is Revelation 1:20, where he deals with the mystery of the seven lampstands; second is Revelation 10:7, where the subject is the mystery of God which is coming to a close or consummation; and third is Revelation 17:5 and 7 (twice), where it is used to discuss the Mystery Babylon, one of 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 Jesus first revealed the concept of mystery in Matthew 13, Jesus also stated in verses 3\u20137 and 18\u201322 that Satan has special opposition to the Mystery Kingdom in that he is working on unbelievers to reject the gospel, and he 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.
\nIn 1 Corinthians 2:6\u20138, Paul states that the world opposes the mystery because it does not understand. Another point Paul makes is that he was imprisoned because of satanic opposition to the proclamation of the mystery (Eph. 6:19\u201320; Col. 4:2\u20134). In 2 Thessalonians 2:7, Paul discusses the satanic mystery, the mystery of lawlessness; while Messiah\u2019s mystery is absolute submission to God\u2019s law, Satan\u2019s mystery is absolute lawlessness.
\nRevelation 17:5 and 7 talk about Mystery Babylon and its false religious system, which is Satan\u2019s opposition to the true mystery. 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. The Understanding of the Mystery<\/p>\n
How can one come to the point of really understanding this new revelation, unrevealed in the Old Testament? When Jesus talked about the Mystery Kingdom (Mat. 13:10\u201317), He stated that the mysteries of the Kingdom were not given to be understood by unbelievers, but only by believers; even then, it can only be understood by those believers who are willing to hear and understand. This requires discipline of study.
\nIn 1 Corinthians 2:6\u20133:3, Paul describes four classes of people in relation to the mystery. The first category is the natural man, who is the unsaved man. The natural man does not know the mystery (2:7\u20138), nor does the natural man have the ability to understand the mystery (2:14). The second category is the babe in the Messiah (3:1). This is the new believer who for now can only understand the milk of the Word of God and therefore is not yet ready to understand the mysteries because these are part of the meat of the Word of God. The third category is the carnal man (3:1\u20133). 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; 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 (2:11\u201313, 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. Similar categories are found in Hebrews 5:11\u201314.
\nSo, what is the process of gaining understanding of the mystery? What must one do to really understand the mysteries? Three key passages provide the answer.
\nThe first passage is Isaiah 8:16, 19\u201320, and the point Isaiah makes is that the Word of God must be followed and studied. He admonishes his audience not to go after those who chirp and mutter, those who focus on all kinds of strange sounds and sensational experiences, but to the written Word of God, to the Law and the Testimony. 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.
\nIn the second key passage, 1 Corinthians 4:6, Paul admonishes the Corinthian Church, which tended toward the sensational, carnal, and experiential, and warns them not to go beyond the things that are written.
\nThe third key passage is 2 Timothy 3:12\u20134:4, where five points are made: first, the godly will suffer persecution (3:12); second, impostors are going to increase both deceiving and being deceived (3:13); third, the way to avoid being deceived is to abide in the teaching of Scripture, the written Word of God (3:14\u201317); fourth, there must be the application of discipling in the preaching of the Word (4:1\u20132); and fifth, this will counteract the false teachers (4:3\u20134). Paul predicted: 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. They will turn away from truth and turn aside to fables. Believers who turn away from the study of the Scriptures are those who cannot endure sound doctrine. Those who seek experience will not understand the mystery. To learn sound doctrine is the way to understand the mysteries.<\/p>\n
G. The Number of Mysteries<\/p>\n
There are eight divine mysteries and two satanic mysteries for a total of ten. Because the eighth divine mystery will destroy the two satanic mysteries, this study will be divided in accordance with the eight divine mysteries.<\/p>\n
1. The Mystery of the Kingdom<\/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 \u201cGod\u2019s rule.\u201d 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; second, it includes the realm of rule, the area in which the ruling authority is exercised, such as the subjects over which one rules; and third, there is the reality of rule, the actual exercise of royal authority.
\nThere 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\u2014it is the realm in which God rules in the affairs of men. Therefore, the Kingdom of God is both spiritual and physical. There are different facets to God\u2019s Program. However, some have tried to describe the different facets of God\u2019s Program by making a distinction between the terms \u201cKingdom of God\u201d and \u201cKingdom of Heaven.\u201d The \u201cKingdom of Heaven\u201d is defined as the eternal aspect, and the \u201cKingdom of God\u201d as the temporal aspect. But that is simply not the way the 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 one who uses \u201cKingdom of Heaven\u201d and he does so in the very same places where Mark and Luke use the \u201cKingdom of God.\u201d The reason Matthew uses the term \u201cKingdom of Heaven\u201d is because his audience is 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. For example, to this day, Orthodox Jews 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, then, they will say Hashem (the Name) or Adoshem (the Lord of the Name); in place of the Hebrew word Elohim, they will say Elokim, changing the middle letter to avoid pronouncing the word. Often, rather than saying the word \u201cGod,\u201d they use the term \u201cHeaven.\u201d This is common in rabbinic literature. Both the Mishnah and the Gemara, which make up the the Talmud, use the term \u201cKingdom of Heaven,\u201d and by that they mean the same thing as the \u201cKingdom of God.\u201d 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.
\nThere is one more thing to note about the Kingdom of God: it is multi-faceted. 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, i.e., the Kingdom is something they will see. However, Luke 17:20\u201321 states that the kingdom of God comes not with observation: neither shall they say to you, Lo, here! or, There! for lo, the kingdom of God is within you. According to the first passage, the Kingdom will come with power and it will be quite visible; according to the second passage, it cannot be seen, or it does not come with observation. Which is it? The answer: It is both. There are no contradictions in the Word of God. The point is that God\u2019s Kingdom Program is multi-faceted. In total, there are five facets. Four of these facets 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
(1) The Universal Kingdom or the Eternal Kingdom<\/p>\n
The first facet of God\u2019s Kingdom Program goes by two names: the Universal Kingdom and the Eternal Kingdom. 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.
\nThe name \u201cEternal Kingdom\u201d emphasizes the timeless aspect in that God is never out of control. The name \u201cUniversal Kingdom\u201d emphasizes the sphere and the scope, because no matter where things exist in God\u2019s creation, everything is within His sovereign will and control, including the angelic realm.
\nScriptures that speak of God\u2019s eternal, sovereign rule over His entire creation include: 1 Chronicles 29:11\u201312, Yours is the kingdom (universal); Psalm 10:16, Jehovah is King for ever and ever (eternal); Psalm 29:10, Jehovah sits as King for ever (eternal); Psalm 74:12, God is my King of old (eternal); Psalm 90:1\u20136 emphasizes both the eternal and universal aspects; Psalm 93:1\u20135, Jehovah\u2019s eternal reign and majesty; Psalm 103:19\u201322, Jehovah\u2019s kingdom rules over all; Psalm 145:1\u201321, the kingdom is both eternal and universal; Psalm 148:1\u201314, God\u2019s sovereign control over His whole creation; Jeremiah 10:10, Jehovah is the everlasting King; Lamentations 5:19, Your throne is from generation to generation; Daniel 4:17, 25, 32, the Most High controls the kingdoms of the world and gives it to whomsoever He will; and Daniel 6:26, His kingdom shall not be destroyed, His dominion is forever.<\/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 regeneration by the Holy Spirit. In the present age, from Acts two until the Rapture, the Spiritual Kingdom and the Church are synonymous, but only during the period between Acts two and the Rapture. 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.
\nScriptures that speak about the Spiritual Kingdom include: Matthew 6:33, seek ye first his kingdom, and his righteousness; Matthew 19:16, 23\u201324, eternal life equals the Kingdom of Heaven; John 3:3\u20135, you must be born again to enter the Kingdom of God; Acts 8:12, believing the good news about the Kingdom; Acts 20:25, the preaching of the Kingdom was the preaching of the gospel; Colossians 1:13\u201314, the kingdom of the Son of His love in whom there is redemption and forgiveness of sins; Colossians 4:11, fellow-workers unto the kingdom of God; 1 Thessalonians 2:12, he calls you into his own kingdom. The Spiritual Kingdom is comprised of 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, as Israel was a theocracy.
\nIn regard to history, the Theocratic Kingdom was established by Moses at Mount Sinai with the Mosaic Covenant, and the Mosaic Law served as the constitution of the Theocratic Kingdom. After it was 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 His theocracy through mediators. These mediators were 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 and the Temple in 586 B.C., the Theocratic Kingdom came to an end, and the \u201cTimes of the Gentiles\u201d began.
\nIn 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.
\nThe Scriptures for the Theocratic Kingdom begin with Exodus 19 and go all the way to 2 Chronicles 36, which contain the history of the Theocratic Kingdom.<\/p>\n
(4) The Messianic Kingdom or the Millennial Kingdom<\/p>\n
The fourth facet of God\u2019s Kingdom Program is the Messianic Kingdom, or the Millennial Kingdom. The basic meaning 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.
\nThis facet, too, has two names. It is called the Messianic Kingdom, emphasizing the personal aspect in that the Messiah Himself will rule over this kingdom personally. The second name, the Millennial Kingdom, emphasizes the timing aspect and the fact that it will last for one thousand years.
\nThe Messianic Kingdom is rooted in the Davidic Covenant, and it is a major subject of Old Testament prophecy.
\nIn 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 and revoked from that generation. From a human perspective, then, it could be said that the Messianic Kingdom was postponed; from a divine perspective, 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 (Is. 49:1\u201313). This Kingdom is destined to be re-offered to the Jewish generation of the Tribulation, and that generation will accept it. The Messianic Kingdom will then be established. However, in the meantime, the fifth facet is to be put into effect, which now brings us to the first actual mystery: the Mystery Kingdom.<\/p>\n
(5) The Mystery Kingdom<\/p>\n
(a) Definition<\/p>\n
The name \u201cMystery Kingdom\u201d is derived from Matthew 13, which discusses the mysteries of the kingdom (13:11). The definition of a mystery is a truth not revealed in the Old Testament, but first revealed in the New; 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.
\nThe 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. The parables of Matthew 13 describe the mystery form of the Kingdom Program.
\nThe timing of the Mystery Kingdom program can be stated generally as falling between the First and Second Comings of the Messiah. But to be more specifically correct, it begins with the rejection of the Messiahship of Jesus by Israel (Mat. 12\u201313) and ends with the acceptance of the Messiahship of Jesus by Israel (Mat. 23:37\u201339; 24:1\u201325:46).
\nThe one key word that best defines and describes the Mystery Kingdom (though not an ideal term) 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, in orthodoxy or heretically. This word and the parables of Matthew 13 describe conditions on earth and God\u2019s rule while the King is absent from the earth and is in Heaven. The Mystery Kingdom includes the time between Matthew 13 and Acts two; it also includes the whole Church Age and the Tribulation. All these time periods are within the focus of the Mystery Kingdom.<\/p>\n
(b) The Parables of the Mystery Kingdom<\/p>\n
The nine parables of Matthew 13, Mark 4, and Luke 8 describe the nature of the Mystery Kingdom.
\nThe first parable is the Parable of the Sower. This parable is given in Matthew 13:3\u20139 and interpreted in 13:20\u201323. 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\u2014which Jesus Himself interprets\u2014becomes the key to understanding the others. This parable makes four points. First, the Mystery Kingdom Age will be characterized by the sowing of the gospel seed. Second, it will receive opposition from the world, the flesh, and the devil. Third, it will be marked by different preparations of the soil. Thus some parts of the world are more responsive to the gospel than other parts. Fourth, it is also marked by four different responses to the seed sown. First is the by the way side response, which is the response of unbelief; these hear the gospel but never believe. Second is the rocky places response. These 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. 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. These never leave the milk stage. Third, is the thorny ground response. They also believe. However, they never seem to be able to overcome the cares of this world. They are choked by the world and never seem to stabilize. While those who 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. These may be family, financial, or social cares. As a result, they, too, are not stablized and also do not produce the kind of fruit they should. These also never leave the milk stage. Fourth, is the good ground response. These are people who believe and are rooted in the Word of God. They overcome the world and, as a result, they are productive in the spiritual life. These are the ones who progress from milk to meat.
\nThe second parable is the Parable of the Seed Growing of Itself (Mk. 4:26\u201329) and makes two points. First: the seed sown will spring to life of its own accord; the seed has an inner energy, so that it will inexplicably produce regeneration. Second: the springing to life does not depend on the sower; once he has sown the seed, there is nothing more that he can do. The gospel itself is the power of God that produces regeneration.
\nThe third parable is the Parable of the Tares. This parable is presented in Matthew 13:24\u201330 and explained in 13:36\u201343. It makes three points: First: true sowing will be imitated by a false counter-sowing. Second: there will be a side-by-side development as a result of the two sowings. Third: 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.
\nThe fourth parable is the Parable of the Mustard Seed (Mat. 13:31\u201332). The points made here are: first, the Mystery Kingdom will assume huge outer proportions; second, the Mystery Kingdom will have an abnormal external growth until it becomes a monstrosity; and third, 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 \u201cChristianity.\u201d
\nThe fifth parable is the Parable of the Leaven (Mat. 13:33). A woman, when used symbolically, often symbolizes a spiritual or religious entity. This could be used positively or negatively. On the positive side, there is Israel as the Wife of Jehovah, and the Church as the Bride of Messiah. On the negative side there is the Jezebel of Revelation 2:20 and the Great Harlot of Revelation 17:1\u20138. Here, 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), and particularly in 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 divides itself into three divisions: Roman Catholicism, Eastern Orthodoxy, and Protestantism, with all of them having 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.
\nThe sixth parable is the Parable of the Hidden Treasure (Mat. 13:44). 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 thus is the Remnant of Israel today (Rom. 11:5) and the Israel of God (Gal. 6:16).
\nThe seventh parable is the Parable of the Pearl of Great Price (Mat. 13:45\u201346). 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 treasure. The treasure represents the Jews, so it is natural that the pearl would represent the Gentiles. Furthermore, the pearl comes from the sea, and the sea symbolizes the Gentile world (Dan. 7:2\u20133; Rev. 17:1, 15). Finally, the pearl comes from the oyster, which itself was unclean in the Law of Moses but made clean by the Law of Messiah. The first point made is that there will also be salvation among the Gentiles. Second, the Gentiles in the Church are formulated by gradual accretion, like 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 to call out from among the Gentiles a people for His name (Acts 15:14), and this is to continue until the fullness of the Gentiles be come in (Rom. 11:25). This is indeed pictured by this parable.
\nThe eighth parable is the Parable of the Net (Mat. 13:47\u201350). The sea, again, represents the Gentiles, and the point of the net is that the Mystery Kingdom will end with the Judgment of the Gentiles, with the righteous brought into the Messianic Kingdom and the unrighteous excluded. This is the same as the Judgment of the Gentiles in Matthew 25:31\u201346.
\nThe ninth parable is the Parable of the Householder (Mat. 13:51\u201353), which teaches that some aspects of the Mystery Kingdom have similarities with the other facets of God\u2019s Kingdom Program; other aspects are brand new, never found before.<\/p>\n
(c) Summary of the Nine Parables<\/p>\n
The following summary provides the movement and development of the Mystery Kingdom.
\nFirst parable (sower): there will be the sowing of the gospel seed throughout this age.
\nSecond parable (seed growing of itself): this seed which has been sown will have an inner energy so that it will spring to life of its own accord.
\nThird parable (tares): the true sowing will be imitated by false counter-sowing.
\nThe next two parables are the results of the third parable.
\nFourth parable (mustard seed): the Mystery Kingdom will assume huge outer proportions until it becomes a monstrosity.
\nFifth parable (leaven): it will be marked by inward doctrinal corruption.
\nThe next two parables are the results of the first and second parables.
\nSixth parable (treasure): nevertheless, the Lord will gain a remnant from Israel.
\nSeventh parable (pearl): 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.
\nEighth parable (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.
\nNinth parable (householder): the Mystery Kingdom has both similarities and dissimilarities with the other facets of God\u2019s Kingdom Program.<\/p>\n
(d) Distinction from the Other Facets<\/p>\n
The Mystery Kingdom must be distinguished from the other four facets. First, it is not the same as the Universal Kingdom or the Eternal Kingdom: the Mystery Kingdom is limited in time, from the rejection of the Messiahship of Jesus until the acceptance of the Messiahship of Jesus and therefore it is not eternal; furthermore, it is limited to the earth only, so it is not universal. Second, 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. Third, 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. Fourth, it is not the same as the Messianic Kingdom because Jesus is not ruling over this Kingdom from Jerusalem, but from Heaven. Furthermore, He is ruling this Kingdom from the Throne of God the Father and not the Throne of David. Finally, the Messianic Kingdom was no mystery; most of what is known about the Messianic Kingdom is revealed in the Old Testament. 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, which includes 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
2. The Five Mysteries of the Church<\/p>\n
a. The Mystery of the Seven Stars and Seven Golden Lampstands\u2014Revelation 1:20<\/p>\n
The first of these five is the second mystery: it is the Mystery of the Seven Stars and Seven Golden Lampstands, as found in Revelation 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 the first 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, this 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. A mystery must always be an element not revealed in the Old Testament. The purpose of this aspect is often to carry out the blessings or judgments mentioned in the seven letters addressed to the seven angels of the seven churches. The second aspect is that the seven lampstands are seven churches. Because a seven-branched lampstand (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. The mystery here is the fact that the seven individual lampstands symbolize the seven local churches. In the Book of Revelation, the lampstand represents witness (i.e., 11:3\u20134). Thus each local church is to be a witness, and if it fails to do so, then the lampstand can be removed (2:5).<\/p>\n
b. The Mystery of the Body\u2014Ephesians 3:1\u201312<\/p>\n
The third mystery (the second pertaining to the Church) is that of the Body.
\nIn Ephesians 3:1, Paul states that he has become a prisoner on behalf of the Gentiles. The background to 3:1 is his 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, which served as a middle wall of partition to keep Gentiles, as Gentiles, away from enjoying the spiritual blessings of the Jewish covenants (2:11\u201312). The Messiah\u2019s death broke down this wall of partition and brought the Gentiles near (2:13\u201315). The Messiah has now united Jews and Gentiles into one Body (2:16\u201318), and this one Body is the Church (2:15\u201322). In Colossians 1:15 Paul describes the Church as the Body of Messiah. Until then, there were only two entities: Jews and Gentiles. But now He has created a new third entity that is both Jewish and Gentile: the Church, the Body of Messiah. The Gentiles are fellow citizens with the Jewish believers of the household of God (2:19); the foundation of this household, the foundation of the Church, is the Apostles and New Testament prophets, with Jesus being the foundation stone (2:20); and this Church is now the Temple of God (2:21\u201322). Paul\u2019s calling was to expound upon the Gentiles in the Body. All this is the background to Paul\u2019s statement in 3:1, that he has become a prisoner on behalf of the Gentiles.
\nNow, in 3:2, Paul adds that 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.
\nIn 3:3\u20134, Paul reemphasizes the fact that the revelation of the mystery was made to him (v. 3), and this is why he had a special and unique understanding of the mystery (v. 4). For this reason, Paul felt constrained to proclaim the mystery (1 Cor. 2:1), and he considered himself the steward of the mysteries of God (1 Cor. 4:1). He 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).
\nIn 3:5, he states that this mystery had not been revealed in the past, but only now revealed to His holy apostles and New Testament prophets, which is what makes it a mystery.
\nBut what exactly is this mystery? The content of this mystery is that Jewish and Gentile believers are united in one Body (v. 6), and 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 which was previously unrevealed was the fact that Jewish and Gentile believers will make up one new entity, the Body of Messiah, the Church. Thus, the position of the Gentiles, he states, is that of three things: first, they are fellow-heirs, set to share with Israel in the inheritance of the Kingdom; second, they are fellow-members of the Body, the Church; and third, 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 of obtaining that position is through the gospel.
\nIn 3:7, then, Paul states, I was made a minister according to the gift of that grace of God which was given me. He was made a minister of the mystery and was using his spiritual gift to proclaim the mystery on the basis of the working of God\u2019s power.
\nIn 3:8, Paul is the Apostle of the mystery: Unto me, who am less than the least of all saints, was this grace given. The purpose is to preach unto the gentiles the unsearchable riches of Christ, making His riches the Gentiles\u2019 riches as they become partakers.
\nThe goal of it all, according to 3:9, 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 two because the Church mystery exists during the Dispensation of Grace. This had been hidden in God who created all things, but now has been revealed.
\nIn 3:10, he spells out the purpose: the object is that the principalities and powers in the heavenly places, in other words, the spirit world, might know. This might even include the wicked angels of 6:12. What is it they might know? The manifold wisdom of God. It will be through the Church, because the mystery here is the union of both Jews and Gentiles, which shows the wisdom of God and His program for this age.
\nWhile this part of the plan of God is only now being revealed, nevertheless it is according to the eternal purpose which he purposed in Christ Jesus our Lord (v. 11).
\nPaul concludes in 3:12, spelling out his confidence in proclaiming the mystery. 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
The third mystery relevant to the Church\u2014the fourth mystery in all\u2014is the Mystery of the Indwelling Messiah.
\nIn verse 24, Paul states that he rejoices in his afflictions, because he was suffering for the readers\u2019 sake. He knows he is suffering for the sake of Messiah\u2019s Body, which is the Church. Again, the Body is the Church made up of Jews and Gentiles, which is the mystery of Ephesians. But here in Colossians, Paul will reveal yet another mystery.
\nIn verse 25, Paul describes his ministry. 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 2:2, and it is the same as the Dispensation of the Mystery in Ephesians 3:9. The object of the mystery, which was given me to you-ward, is the Gentiles. The purpose was to fulfill the word of God.
\nHe then describes the revelation of the mystery (v. 26). He presents it in two time periods, past and present: First, the past: the mystery which had been hid for ages and generations. Second, the present: but now has been manifested to his saints. Again, this is what makes it a mystery: the fact that it was unrevealed in the Old Testament and revealed for the first time in the New.
\nIn verse 27, he moves on to discuss the object and the content of the mystery. First, the object is to whom God was pleased to make known what is the riches of the glory of this mystery among the Gentiles. Here, once again, the Gentiles are in focus, as this mystery involves them; to whom refers to the saints. Second, the content: 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 of the Holy Spirit\u2019s indwelling believers was not a mystery in and of itself, as it 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 John 14:23 (We will abide with him). This, Paul states, is the hope of glory. Then throughout the Epistle of Colossians, Paul elaborates on this hope of glory and states five things. First, the mystery of God is the Messiah, and this includes spiritual growth which is part of the hope of glory. Second, in 2:9\u201310, he states: in Him dwells all the fullness of the Godhead bodily; He is indwelling all believers, and so in Him, we are made full, and this, too, is the hope of glory. Third, in 3:3: For ye died, and your life is hid with Christ in God. In other words, once the mystery was hid in God, but now the believer is hid in God. Therefore, they are destined to be glorified. Fourth, in 3:4, he reveals the timing of the manifestations of their glory: When Christ, who is our life, shall be manifested, that is, the Second Coming, then shall ye also with him be manifested in 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 believers return with Him. Fifth, the final goal of this hope of glory is that Christ is all, and in all (3:11).
\nFinally, in Colossians 1:28\u201329, Paul\u2019s aim was to proclaim this mystery with the power of the Lord, and the content of this mystery, the third mystery in relation to the Church, is the fact that the Messiah Himself indwells every believer.<\/p>\n
d. The Mystery of the Church as the Bride of Messiah\u2014Ephesians 5:22\u201333<\/p>\n
The fifth mystery (which is the fourth mystery in connection with the Church) is the Mystery of the Church as the Bride of Messiah.
\nIn verse 22, Paul admonishes that the wife is to be in subjection to the husband as she would be in subjection to the Lord. The means of showing subjection to God is subjection to the husband.
\nIn verse 23, he makes a comparison and a contrast. 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 this: the Messiah is the Savior of the Body, the Body being the union of Jewish and Gentile believers, which was the mystery of Ephesians. The husband, however, is not the savior of the wife, though he should be willing to protect her at the cost of his own life.
\nPaul makes another comparison in verse 24: the Church is subject to the Messiah, and so the wife should be subject to her husband in everything.
\nIn verse 25, he again makes a comparison and a contrast. The comparison is that Messiah loves the Church, and so 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 his wife into submission but 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.
\nPaul then discusses the Messiah\u2019s present and future purpose for the Church in verses 26\u201327. The present purpose is that He might sanctify the Church (v. 26). The means of sanctification is the washing of water with the word, by means of the Word of God. The future aspect is in verse 27: that he might present the Church \u2026 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.
\nIn Ephesians 5:28\u201330, he again makes a comparison. The first comparison is that of love (v. 28). Even so, husbands also love their own wives as their own bodies; the Messiah loves His Body, the Church, and 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 maturing. The fact is, no man ever hated his own flesh, and the wife is his flesh; everyone nourishes and cherishes his own flesh. To \u201cnourish\u201d means to build up and to bring to completion. 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 to provide tender, loving care; 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 for this is because we are members of His Body, the Body being the Church (v. 30). As husband and wife are both members of His Body, Messiah is nourishing and cherishing this Body; therefore, the husband should also nourish and cherish his body, and the wife is his body (1 Cor. 7:1\u20137).
\nIn verse 31, Paul quotes Genesis 2:24: for this cause [for the purpose of verses 28\u201330] shall a man leave his father and mother and shall cleave to his wife, and the two shall become one flesh. For the husband to nourish and cherish his wife, then, is to love and not hate his own flesh.
\nFinally, in verse 32, Paul reveals the content of the mystery. The declaration is that this mystery is great. Paul states: I speak in regard of Christ and of the church. In other words, the Church as the Bride of 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 Messiah. That 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.
\nVerse 33 contains the writer\u2019s conclusion. For the husband: Nevertheless, ye also severally love each one his own wife even as himself. For the wife: let the wife see that she fear her husband.<\/p>\n
e. The Mystery of the Translation\u20141 Corinthians 15:50\u201358<\/p>\n
The sixth mystery (the fifth mystery in connection with the Church) is the Mystery of the Translation as contained in 1 Corinthians 15:50\u201358.
\nIn verse 51, Paul declares: Behold, I tell you a mystery. The Second Coming of the Messiah is not a mystery, for it was something well revealed in the Old Testament. In fact, there are more details about the Second Coming in the Old than the New Testament. Furthermore, the resurrection of the dead is also revealed in the Old Testament, so that is not a mystery either. Rather, the content of the mystery is found in verses 51\u201352. Paul states: we all shall not sleep, meaning all will not die. Paul continues, but we shall all be changed. He emphasizes the quickness of this change in two ways: in a moment and in the twinkling of an eye. This will occur at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. In verse 53, Paul describes the change: this corruptible must put on incorruption, and this mortal must put on immortality.
\nThe 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 one must distinguish between the Rapture of the Church and the Second Coming. The Second Coming is not a mystery; the Rapture with its translation is a mystery unrevealed in the Old Testament, and is one of the many reasons for Pretribulationism.<\/p>\n
3. The Mystery of Israel\u2019s Hardening<\/p>\n
a. Romans 9:1\u201311:36<\/p>\n
The seventh mystery is the Mystery of Israel\u2019s Hardening. To fully understand this mystery, is will be necessary to survey all of Romans 9\u201311.<\/p>\n
(1) The Theology of Israel\u2019s Rejection\u2014Romans 9:1\u201329<\/p>\n
In Romans 9:1\u20135, Paul discusses two things: his sorrow and Israel\u2019s privileges. He writes of his sorrow (vv. 1\u20133), saying that his conscience and the Holy Spirit bear witness to it; this method of using two witnesses to establish something (his sorrow) is a concept from the Law. Paul\u2019s great sorrow, in turn, has caused him physical pain (v. 2). The content of Paul\u2019s sorrow is that he was willing to be lost for eternity if it meant Israel\u2019s salvation (v. 3). But he knew that could not be, that he could not die on Israel\u2019s behalf. He then describes Israel\u2019s privileges (vv. 4\u20135), listing eight: first, the adoption, referring to Israel\u2019s national adoption as the national son of God (Ex. 4:22\u201323); second, the glory, the Shechinah Glory, the visible evidence of God\u2019s presence; third, the covenants, the four unconditional covenants God made with Israel (Abrahamic Covenant, Palestinian or Land Covenant, Davidic Covenant, New Covenant); fourth, Law-giving, i.e., the Mosaic Covenant and the Mosaic Law; fifth, the service of God, which is the entire Levitical system; sixth, the promises, specifically, the messianic promises; seventh, the fathers, the Patriarchs\u2014Abraham, Isaac, and Jacob; and eighth, Israel was given the Messiah Himself. Of the Messiah, Paul says 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 forever.
\nIn 9:6\u201313, Paul discusses to Israel\u2019s rejection of the Messiah in light of biblical history. He begins by pointing out that there are two Israels (v. 6): There is Israel the whole, including all Jews, all the descendants of Abraham, Isaac and Jacob; then there is the Remnant of Israel, that minority segment of the Jewish population who are believers. In 9:7\u201313, he presents two illustrations: Ishmael and Isaac (vv. 7\u20139), and Esau and Jacob (vv. 10\u201313). 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; second, spiritual blessings do not come on the basis of physical descent or personal merit, but only to those physical descendants who believe\u2014and only those physical descendants who believe are Abraham\u2019s real spiritual children; third, the spiritual blessings come by the grace of God solely through the will of God; and fourth, 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. To conclude this section, 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.
\nIn 9:14\u201329, Paul deals with Israel\u2019s rejection in light of specific biblical principles. He raises two questions and answers them individually. The first question, in 9:14\u201318 is: Is there unrighteousness with God? Is God unrighteous because He grants mercy only on that part of Israel that believes and not on all Israel? His response is fourfold: first, God forbid (v. 14), may it never be, perish the thought; second, God can show mercy to whomsoever He wills; third, he emphasizes God\u2019s sovereignty (v. 17), God is absolutely free in His dealings with men; and fourth, he draws his conclusion (v. 18), saying God will have mercy on whom He will. Therefore, God has the absolute sovereign right to extend His mercy to whom He chooses, and He has chosen to extend it only to those of Israel who believe. Verses 19\u201329 contain the second question and answer. The question, in verse 19, is: Why does God find fault? He answers, giving the illustration of the potter and the clay (vv. 20\u201321); 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. In verses 22\u201323, he makes the application of the illustration. Using the Greek middle voice, he states that vessels of wrath fit themselves for destruction (v. 22). 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. 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, or 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. Paul draws his conclusion in 9:25\u201329. Vessels of mercy are also found among the Gentiles (25\u201326); on the other hand, a great portion of Israel has become vessels of wrath, although there is still a remnant within Israel (27\u201329).
\nThree 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; second, because of Israel\u2019s rejection, mercy was extended to the Gentiles; and third, 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 main division gives the explanation for Israel\u2019s rejection. This section comprises four subdivisions. The first discusses Israel\u2019s stumbling and the remaining give three reasons why Israel stumbled, based on three lines of ignorance.
\nIn the first subdivision, he describes the stumbling of the people (9:30\u201333). 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, the cause of their stumbling is the Messianic Stone which means salvation is by grace through faith in Him apart from the works of the Law (vv. 32b\u201333).
\nThe second subdivision discusses Israel\u2019s ignorance of the channel of salvation (10:1\u201311). He begins by describing his own desire (v. 1): that Israel might be saved. The reason (v. 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. In verses 3\u20135, he describes legal righteousness: trying to attain righteousness by the works of the Law. They ended up being ignorant of two things. First: they had misconstrued the purpose of the Law and so they were ignorant of God\u2019s righteousness, which was salvation by grace through faith. Second: they were ignorant that the Messiah was the end of the Law, since the Law ended with the Messiah\u2019s death. The result was that they tried to establish their own righteousness by the works of the Law. In verses 6\u201311, he describes faith righteousness, noting that it is not attainable by human effort (vv. 6\u20137). Rather, the means is faith (v. 8), and the one essential is belief (vv. 9\u201311): one must believe the confession that Jesus is the Messiah (vv. 9\u201310). He then draws the conclusion: faith is the only way of attaining God\u2019s righteousness and salvation (v. 11). 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.
\nThe third subdivision discusses Israel\u2019s ignorance of the universal character of salvation (vv. 12\u201313). He points out that God is the Lord of all, both Jews and Gentiles (v. 12). If salvation is free, it must be universal to both Jews and Gentiles; so all may be saved, meaning both Jews and Gentiles. Then, whosoever [meaning Jew or Gentile] calls upon the name of the Lord shall be saved (v. 13). The ignorance here was based on the previous ignorance. Believing the Law was a means of salvation, and knowing that God gave the Law only to Israel and not to the Gentiles, they concluded that God intended only to save Jews and not Gentiles.
\nIn the fourth subdivision, Paul discusses Israel\u2019s ignorance of the universal preaching of the gospel (10:14\u201321). He begins by spelling out the chain of preaching (vv. 14\u201315). As salvation is universal, without distinction, it should have been preached without distinction. He developed 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, i.e, what to believe; moreover, there is no hearing without preaching; and finally, there is no preaching without sending. He then points out that the message was heard, though Israel failed to submit to the gospel message (v. 16). He reaffirms that faith comes by hearing, and hearing by the Word of God (v. 17). Continuing this thought (v. 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 the message. In addition, he states that the Old Testament anticipated that a message would go out to the Gentiles, and that many Gentiles would believe (vv. 19\u201320). He concludes that even though Israel rejected the Messiah, God loves her still and keeps His arms open, waiting to receive Israel still (v. 21). This third ignorance resulted from the second one and the second resulted from the first. Assuming God only intended to save Jews, they did not send missionaries to the Gentiles.<\/p>\n
(3) The Consolation of Israel\u2019s Rejection\u2014Romans 11:1\u201336<\/p>\n
Romans 11:1\u201332 contains the third main division, the consolation of Israel\u2019s rejection. Here, Paul begins moving toward this mystery.
\nHis first point, in verses 1\u201310, is that Israel\u2019s rejection of the Messiah is not total. He begins with a question (v. 1): Did God cast off His people? The answer is threefold: first, God forbid, may it never be, perish the thought; second, Paul\u2019s own salvation shows that God did not cast off the Jews; and third, 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 (v. 2a). As further evidence (vv. 2b\u20136), he cites the Remnant of Israel doctrine, dealing with both the past and the present. The past (vv. 2b\u20134) shows that 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. Regarding the present (vv. 5\u20136), he makes the application (v. 5): Today, also there is a Remnant 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 (v. 6) is by grace and not by works. He then draws the logical conclusion (v. 7): What then? That which Israel the whole sought, which was righteousness, it did not obtain. However, the elect, the Remnant of Israel, did obtain it. The rest, the non-Remnant, were hardened. This is the first hint of the mystery: that it in some way concerns the hardening of Israel. He provides the evidence of the present hardening of Israel by quoting from the Old Testament (vv. 8\u201310), which shows that the present hardening of Israel itself was not the mystery.
\nIn verses 11\u201315, he describes the purpose of Israel\u2019s stumbling. The question (v. 11) is: Did they stumble that they might fall? Paul did say earlier (9:30\u201333) that Israel stumbled. But now he asks the question: Was this stumbling for an irrevocable fall from which Israel could not rise again? The answer (v. 11) is: God forbid, \u201cmay it never be!\u201d \u201cPerish the thought!\u201d The fact is that by their fall, salvation has come to the Gentiles. The purpose of this Gentile salvation is to provoke the Jews to jealousy. In 11:1\u201310, Paul stated 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. In verse 12, Paul draws a contrast between the partial and the fullness. The partial is that there is today 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: that there is a connection between the fulness of Israel and the fulness of the Gentiles. Note, however, that the national salvation of Israel was not itself the mystery. 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 Jewish salvation. Therefore, Paul glorifies at being the Apostle of the Gentiles; the more Gentiles who come to faith, the more there will be to provoke the Jews to jealousy and, therefore, that many more Jews will come to believe. 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. It is a typical rabbinic argument, i.e., 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; and 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.
\nJust before actually revealing the mystery, Paul gives his famous illustration of the Olive Tree (11:16\u201324). He begins in verse 16 with the illustration and the principle. The twofold illustration compares the firstfruits to the lump, and also 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 firstfruits is passed on to the lump. Just as the firstfruits sanctify the whole harvest (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. Moving from the firstfruits\/lump and root\/branches, he then deals with the Olive Tree itself (vv. 17\u201324). The Olive Tree represents the place of spiritual blessings (v. 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 the Gentiles have become partakers with the Jewish believers of Jewish 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. That leads to his 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. 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 (v. 23). The reason this should be anticipated is (v. 24): That 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 tree. The reason for this is that this tree belongs to Israel; it is their own olive tree, the covenantal blessings that belong to the Jewish people. Furthermore, the regrafting is the expectation. It should be anticipated that there will be a regrafting of Israel back into the tree. Now, the mystery will show how this will happen.
\nFinally, in Romans 11:25\u201332, Paul comes to the mystery itself. Verse 25 contains the content of the mystery, beginning with why they need to know: first, he does not want them to be ignorant; and second, he does not want them to be conceited. What they need to know is twofold: first, the hardening of Israel is partial, as he has already shown that there is still a remnant; second, this hardening is temporary. It is temporary up until\u2014this is the key word\u2014until the fullness of the Gentiles be come in. The content of this mystery, then, is that a hardening in part has befallen Israel until the fullness 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. 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 full, set number of Gentiles is reached, and this is something that was not revealed anywhere in the Old Testament. The Greek word for fullness 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, this was the mystery of Ephesians: Jews and Gentiles. Once the set number is reached, then that facet of the mystery is complete; this will complete the purpose of Gentile salvation, the purpose of Acts 15:14, to call out from among the Gentiles a people for His name. Then, in verses 26\u201327, the Apostle notes the future national salvation of Israel. He clearly states, and so all Israel shall be saved (26a). 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. Paul proves this from the Old Testament (vv. 26b\u201327). Again, the mystery is not Israel\u2019s national salvation, but, rather, 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. In verses 28\u201329, Israel\u2019s present status during the mystery is described, starting with a contrast in verse 28: As touching the gospel, they are enemies for your sake, meaning for the sake of Gentile salvation, the hardened element has become the enemies of the gospel, but as touching the election, they are beloved for the fathers\u2019 sake\u2014the election refers to Israel\u2019s national election, and the fathers to the Patriarchs and the Abrahamic Covenant. For these reasons, Israel\u2019s election and covenantal promises, there must some day be a national salvation. The basis, in verse 29, 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. In verses 30\u201332, he spells out the principle of the calling out of the Gentiles and Israel\u2019s national salvation, in that 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 have obtained mercy because of Jewish disobedience (v. 30). Now Israel is in disobedience, and can also obtain mercy by the mercy shown to the Gentiles, in that the Gentiles can provoke Jews to jealousy (v. 31). Finally (v. 32), God has shut up all unto disobedience, that He might have mercy upon all, both Jews and Gentiles.
\nPaul concludes this section with his famous doxology in verses 33\u201336.<\/p>\n
b. Romans 16:25\u201327<\/p>\n
Later, in Romans 16:25\u201327, Paul continues with the mystery of Israel\u2019s hardening, dealing initially with the foundation of spiritual growth (vv. 25\u201326a): Now unto Him who is able to establish you. Paul says God will establish them in three ways: first, according to my gospel, Paul\u2019s gospel (good news) being the mystery that was revealed to him\u2014the gospel of growth; second, the preaching of Jesus Christ, i.e., the gospel of salvation; and third, according to the revelation of the mystery, which in the past has been kept in silence through times eternal but now is manifested by the Scriptures of the prophets, meaning the New Testament Apostles and prophets. Paul was commanded by God to reveal the mystery: according to the commandment of the eternal God. Finally (vv. 26b\u201327), he deals with the content of the mystery. He says it is made known unto all the Gentiles unto the obedience of faith (v. 26); in other words, the mystery of 11:25, which was unrevealed in eternity past, has now come to the Gentiles, and Gentile salvation is taking place until the fullness comes. The object of the faith is the only wise God, through Jesus Christ, to whom be the glory forever (v. 27). In this passage, Paul is simply summarizing the seventh mystery spoken of earlier in the same Epistle.<\/p>\n
4. The Mystery of the Seven Climactic Judgments and the Defeat of the Two Satanic Mysteries<\/p>\n
The eighth mystery deals with the conflict and the defeat of the two satanic mysteries. The eighth mystery is the Mystery of Seven Climactic Judgments which will destroy the satanic mystery.<\/p>\n
a. The First Satanic Mystery: The Mystery of Babylon\u2014Revelation 17:1\u201318<\/p>\n
In 17:1\u20136, John sees a vision of the religious system of the first half of the Tribulation. In verses 1\u20132, the angel declares to the Apostle John that he is about to be given a new revelation above and beyond what he saw through the first sixteen chapters. By the end of Revelation 16, he has received revelation through the end of the Tribulation, all the way through the Campaign of Armageddon and its consequences. In chapters 17\u201318, he is given new revelation, featuring further information about the events of the first half (ch. 17) and second half (ch. 18) of the Tribulation. Furthermore, in chapters 19\u201322, he will discuss the Second Coming, the Kingdom, and the Eternal Order. He hears an angelic declaration of a new revelation (17:1\u20132), and in verse one, the new revelation is that of the great harlot. The angel says, I will show you the judgment of the great harlot. A more modern term for harlot is \u201cprostitute.\u201d As a verb, \u201cto prostitute\u201d something 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 harlot does the same with religion. There is a proper use of religion, as James points out (Jas. 1:27): True religion is to visit the fatherless and take care of the widows; true religion is taking on the role of a servant; true biblical religion means servanthood, service, serving people who have needs and meeting their needs. 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: the 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; verse 15 defines many waters: it represents 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\u2014from a position of service and serving to a position of ruling and authority. The passage goes on to describe her fornication with the kings of the earth (17:2). This is a union of religion and state that results in mutual corruption, corruption of the religious sphere, as well as the political sphere.
\nIn verses 3\u20136, John receives the revelation of the harlot. Verse three points out that the woman rules with the support of civil government. 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. The woman rules with the support of civil government. Verse three states three things: first, the harlot sits on a scarlet-colored beast, which represents the Fourth Gentile Empire and is the same as the fourth Beast of the Book of Daniel; second, she has names full of blasphemy, showing she is in opposition to the true God and that this is a false religious system; third, the Beast has seven heads and ten horns, describing the governmental system of the first half of the Tribulation. In verse four, 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 counterfeit bride of the Messiah. In verse five, he finally comes to the point of the revelation of the mystery: her full name is Mystery, Babylon the Great, the Mother of the Harlots and of the Abominations of the Earth. Here, he describes Babylon the Great as the Mother of Harlots, meaning that Babylon is the originator of idolatry and, therefore, of spiritual fornication. The origin is the city of Babylon, and the term the Mother of 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 ten, he first built the city of Babylon and the nation of Babylonia. Verses 11\u201312 state that he eventually left Babylonia for Assyria and built Nineveh without stating why he left Babylon. But Genesis 11:1\u20139, which gives the account of the Tower of Babel, shows why Nimrod left Babylon for Assyria and Nineveh. Babel is Babylon (in Hebrew it is the same word), which was built by Nimrod. The Tower of Babel (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 in Babylon with the confusion of tongues or languages, forcing a dispersion of the people; it was this confusion of tongues that forced Nimrod to move from Babel or Babylon to Assyria, where he built Nineveh. In Revelation 17:6, the writer moves on to describe the persecution of the saints, pointing 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 drunk 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.
\nVerses 7\u201314 proceed to describe the government supporting the religious system. He again says what the mystery is (v. 7): I will tell you the mystery of the woman. The mystery is not Babylon itself, nor is the mystery the fact that Babylon was the originator and center of idolatry; this is already known from the Old Testament. The mystery is the fact that Babylon will develop into a one-world unified religion, and will rule the world religiously for the first half of the Tribulation. It will be headquartered and based 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.
\nWrapping up a few thoughts about the first satanic mystery, John describes the governmental system supporting the religious Babylon (17:7b\u201314). Without going into all the details (covered earlier in this book), the world government during the first half of the Tribulation is that of ten kings ruling co-equally over ten kingdoms. In the middle of the Tribulation, all the other 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.
\nIn verse 15, John interprets the meaning of the many waters over which the great harlot rules, saying it refers to the world population. Again, in prostituting the religion, the harlot moved from serving to ruling, and rules the world population for the first half of the Tribulation.
\nVerses 16\u201317 go on to describe the destruction of Mystery Babylon. The 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 (v. 16). Unknowingly, they carry out God\u2019s will in the matter (v. 17). The destruction of Mystery Babylon sets the stage for the second satanic mystery and the eighth divine mystery.
\nFinally, in verse 18, it is stated that the headquarters of Mystery Babylon will be the city of Babylon. Chapter 18 then 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
Paul opens this passage with the general topic of the return of the Lord. In verse one, Paul writes, touching the coming of our Lord Jesus Christ, and our gathering together unto him. These are general terms concerning eschatology and doctrines of the Second Coming. He will now shift from the general to the specific.
\nThe specific problem is stated in verse two. Paul is writing to the end, for the purpose, that ye be not quickly shaken from your mind, nor yet be troubled. The purpose of 2 Thessalonians two 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 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 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 Pretribulationism (1 Thes. 4\u20135), but now, essentially, someone came along and began teaching them Posttribulationism.
\nIn verse three, he proceeds to give the evidence against Posttribulationism, beginning with an exhortation: let no man beguile you in any wise; in other words, \u201cDo not let anyone deceive you.\u201d Then he states: for it will not be, meaning the Tribulation cannot happen until two other things come before it: first, there must be the falling away, or the apostasy; second, the man of sin be revealed, the son of perdition, a statement that offers the first hint of the second satanic mystery.
\nIn verse four, he states two things about the actions of the Antichrist: first, he will oppose and exalt himself against all that is called God or that is worshipped; second, he will sit in the Temple of God, setting himself up as God. Note that these actions themselves cannot be the mystery, because this was already known from the Old Testament, particularly 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.
\nIn verse five, he gives them a reminder: Remember ye not, that, when I was yet with you, I told you these things? They need to remember 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 quickly shaken or tossed to and fro by every wind of doctrine.
\nIn verse six, he makes the point that the time is not yet. He states: And now ye know that which restrains; they know that there is something restraining; they know it because this was part of Paul\u2019s oral teaching to them that he mentioned back in verse five. He continues: to the end that he may be revealed in his own season. In other words, a restraining is now present. As long as the restraining is present, the man of sin cannot take over the Temple and cannot declare himself to be god. This is the second hint of this mystery.
\nIn verse seven, he finally states the content of the mystery: For the mystery of lawlessness does already work. In other words, Satan has a program of lawlessness, and this is Satan\u2019s counterfeit mystery. This is the demonic gospel. The divine mystery meant submission to the commands or will of God. The satanic mystery, a program of lawlessness, 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 (as did Adolf Hitler, who was lawfully elected, but then became a dictator). 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 will cease and by means of lawlessness Satan will bring to power the lawless one. Elaborating, Paul writes of the present time: only 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, lawlessness will bring in the lawless one.
\nContinuing to deal with the lawless one in verses 8\u201310, he gives the revelation (v. 8): then shall be revealed the lawless one. 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, and here is another elaboration of the mystery: The worship of the Antichrist will replace the worship of Mystery Babylon as the world religious system, and this new world religious system will be the religion of the second half of the Tribulation.
\nThe next portion of verse eight states that by Messiah\u2019s simple declaration\u2014just one word\u2014the Antichrist will fall dead at His feet: Whom the Lord Jesus shall slay with the breath of his mouth. The timing of it is at the manifestation of his coming, at the Second Coming; this, in turn, will set the stage for the final defeat of the satanic mystery.
\nSatan\u2019s energizing work is described in verse nine: The Antichrist\u2019s coming is according to the working of Satan, with all power and signs and lying wonders. Satan is clearly the source of the Antichrist\u2019s power. 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 the phrase, powers and signs and lying wonders. It is the same terminology used of God\u2019s true miracles. It is crucial, then, to clearly understand the deceptive nature of the satanic mystery.
\nVerse ten specifies the goal of the satanic mystery: the work of deception. He says, with all deceit of unrighteousness for them that perish, referring to the unbelievers. 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 by the 144,000 Jews of Revelation seven, 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 point of no return. They will have rejected the gospel by which they might be saved.
\nInstead of salvation, they fall under the judgment of God (vv. 11\u201312). Verse 11 describes the great delusion: And for this cause, meaning, because they already rejected the message of the truth, God sends them a working of error. The error is the mystery of lawlessness bringing in the lawless one, and 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; the lie they will believe is that the Antichrist is truly God; and they will come to believe it because of the miracles, signs and wonders that Satan is able to do through the Antichrist and his false prophet.
\nIn verse 12, Paul writes of the divine judgment: they all might be judged who believed not the truth, but had pleasure in unrighteousness. Again, they have reached a point of no return, because to accept the Antichrist is to accept the Mark of the Beast (\u201c666\u201d according to Rev. 13:16\u201318); and to take the Mark is to forfeit any opportunity to be saved (Rev. 14:9\u201312). It is not hearing the gospel before the Rapture and rejecting it that is the point of no return. It is taking the Mark of the Beast that is the point of no return.
\nThis, then, is the second satanic mystery: that lawlessness is being restrained until the restraint itself is removed, when lawlessness will take over and bring in the lawless one.<\/p>\n
c. The Eighth Divine Mystery: the Defeat of the Satanic Mysteries<\/p>\n
(1) Revelation 10:1\u20137<\/p>\n
In 10:1\u20132, John sees the vision of the angel with a little scroll: The angel of Revelation reflects the Shechinah Glory (v. 1), and he carries the little scroll (v. 2), the second scroll mentioned in the Book of Revelation. The first scroll (chapter five) contained the Seven Seals; six of them were the Seal Judgments of chapter six, and the seventh seal contained the Seven Trumpet Judgments, six of which occurred in chapters 8\u20139. There is one more trumpet left to sound (ch. 11). Meanwhile, here in chapter ten, the stage is set for the next mystery. The content of the little scroll deals with this mystery, soon to be revealed.
\nIn verses 3\u20134, the seven thunders reveal something to John that he clearly understood (v. 3); he was about to write this down when he was told not to do so (v. 4), because this revelation was intended for John\u2019s ears only.
\nThe mystery itself is in Revelation 10:5\u20137, with the announcement of the results of the seventh trumpet. Verses 5\u20136 describe a solemn oath to show the divine importance and solemnity of this mystery. The specific content of the mystery is found in verse seven:<\/p>\n
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; this phrase shows that the seventh trumpet is not a singular judgment, but a process, a process by which the mystery of God is finished. It is a process because it is a series of judgments, like the seventh seal was a process. The seventh seal was the process of the Seven Trumpet Judgments, and 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 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, and so this is not the mystery. The mystery is that there will be a series of seven climactic judgments that 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
This passage continues the theme of the seventh trumpet, which, again, brings to an end the mystery of God. In verse 15, the seventh angel finally sounds, and this is followed by a declaration: The kingdom of the world is become the kingdom of the Lord and of his Christ, the result of the seventh trumpet. 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.
\nVerses 16\u201318 record the praise to God by the twenty-four elders. They praise God because the Messiah will now take the power of the Kingdom, which includes the wrath of God upon the Gentile world.
\nVerse 19 deals with events in Heaven just before the Bowl Judgments are poured out, and these events in Heaven focus on the Temple in Heaven. Verse 19 is a short prelude to the Bowl Judgments, and this prelude is then dropped until chapter 15. Chapters 12\u201314 are 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 in Revelation 15\u201316, he introduces the Bowl Judgments (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\u2014showing again that the seventh trumpet merely contained the Seven Bowl Judgments.
\nVerses 2\u20134 contain a praise to God by the martyrs of the second half of the Tribulation.
\nThe 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 16:1, where the seven bowls are declared to be the wrath of God, a fact that was also true of the seventh trumpet.
\nThe purpose is not to detail this chapter as the Seven Bowl Judgments are poured out, but to note certain points. First, in 16:2, those affected are those with the mark of the Beast. Second, also affected are the throne and kingdom of the Antichrist (vv. 10\u201311). Third, in 16:12\u201316, God\u2019s wrath also includes Armageddon, during which time the Antichrist will, indeed, fall.
\nWith the seventh Bowl Judgment (16:17\u201321), there is a declaration: It is finished. He 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. That will lead to the final destruction of Babylon (v. 19), something detailed in chapter 18.<\/p>\n
H. Conclusion: It Is Finished<\/p>\n
The conclusion of this study can be summarized using these very same words: It is finished, because with the eighth divine mystery having conquered the two satanic mysteries, all other mysteries come together: First, the satanic mysteries are now destroyed forever; second, the Messianic Kingdom is established, and the Son is enthroned upon the Throne of David; third, this means that the Mystery Kingdom period ends, replaced by the Messianic Kingdom; fourth, the Mystery Church then co-reigns 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, it is finished, 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
APPENDIX VII<\/p>\n
Immortality
\nThis study on immortality will be discussed in four major categories.<\/p>\n
A. Definition<\/p>\n
The meaning of immortality is: the eternal, continuous, and conscious existence of the soul after the death of the body. Physical death is the separation of the material part of man from the immaterial part of man. Immortality means \u201can eternal, continuous, and conscious existence of the immaterial part of man after the death of the body.\u201d Immortality means \u201ccontinuous consciousness.\u201d
\nThis study will use the term \u201cimmortality\u201d in reference to its theological usage. Theologically, the term \u201cimmortality\u201d refers to both the body or the material part of man, as well as the soul-spirit or the immaterial part of man. But to be technical, the biblical usage of the term is limited to the body only.
\nIn 1 Corinthians 15:53\u201354, the Bible speaks of \u201cputting on\u201d immortality, and the body puts on immortality at the Rapture of the Church. For the dead believer, immortality is put on by means of resurrection, and for the living believer immortality is put on by translation. This will occur at the Rapture. So biblically speaking, the term \u201cimmortality\u201d is used of the body only, but the theological use of the term is applied to both the body and the soul.
\nThis discussion concerning immortality is concerned with the continuous consciousness of the soul-spirit or the immaterial part of man after physical death.<\/p>\n
B. The Evidences of the Doctrine of Immortality<\/p>\n
There are seventeen specific evidences for the Doctrine of Immortality, evidences that the Bible does teach continuous consciousness of the soul.<\/p>\n
1. Gathered to His People<\/p>\n
The first evidence of the Doctrine of Immortality is a figure of speech used in the Old Testament which relates to death: gathered to his people. The dead person is seen as joining a company that preceded him. For example, Genesis 25:8 states:<\/p>\n
And Abraham gave up the ghost, and died in a good old age, an old man, and full of years, and was gathered to his people.<\/p>\n
The same statement is made in Genesis 25:17 of Ishmael:<\/p>\n
And these are the years of the life of Ishmael, a hundred and thirty and seven years: and he gave up the ghost and died, and was gathered unto his people.<\/p>\n
Notice that first, physical death takes place, Ishmael dies; then after death, he is seen as gathered unto his people, as joining a company that preceded him or that had gone on in advance.
\nAnother example is in Genesis 35:29a:<\/p>\n
And Isaac gave up the ghost, and died, and was gathered unto his people \u2026<\/p>\n
The next example is from the life of Jacob, in Genesis 49:29:<\/p>\n
And he charged them, and said unto them, I am to be gathered unto my people: bury me with my fathers in the cave that is in the field of Ephron the Hittite, \u2026<\/p>\n
The last example is in Genesis 49:33:<\/p>\n
And when Jacob made an end of charging his sons, he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people.<\/p>\n
So in the first book of the Bible, after people die physically, they are said to be \u201cgathered unto their people.\u201d They are seen as joining a company of whom they are conscious and who had preceded them. Some interpreted this phrase to mean nothing more than being buried in the family cemetery. However, that would not be true of a person like Abraham whose family or clan cemetery was back in Haran.<\/p>\n
2. Joined the Fathers<\/p>\n
The second evidence for the Doctrine of Immortality is similar to the first: sometimes there is the expression of having \u201cjoined the fathers.\u201d One example of this is in Genesis 15:15:<\/p>\n
But you shall go to your fathers in peace; you shall be buried in a good old age.<\/p>\n
The joining of the fathers precedes the burial itself.
\nA similar statement is made in Genesis 47:30a:<\/p>\n
But when I sleep with my fathers, you shall carry me out of Egypt, and bury me in their burying-place.<\/p>\n
So the fact that one goes to join his fathers is also an implication that consciousness continues even after physical death.<\/p>\n
3. The Continuous Existence of Enoch<\/p>\n
A third evidence for the Doctrine of Immortality is Enoch\u2019s continuous existence; he did not die, but has gone on to continually exist somewhere. In the Old Testament, this took place in Genesis 5:24, and this is reaffirmed in the New Testament by Hebrews 11:5.<\/p>\n
4. The Assurance of Job<\/p>\n
A fourth evidence for the Doctrine of Immortality is found in the Book of Job, which records Job\u2019s assurance based upon a question he himself raised and then answered. For example, in Job 14:14a the question is:<\/p>\n
If a man die, shall he live again?<\/p>\n
And the question that Job raised in 14:14, is answered in Job 19:25\u201326:<\/p>\n
But as for me I know that my Redeemer lives, And at last he will stand up upon the earth: And after my skin, even this body, is destroyed, Then without my flesh shall I see God; \u2026<\/p>\n
Job had the assurance that even though his physical body will eventually go into physical death, nevertheless, he is going to see God apart from his body; that, too, is an evidence of immortality.<\/p>\n
5. The Doctrine of Resurrection<\/p>\n
The fifth evidence for the Doctrine of Immortality is based upon the Doctrine of Resurrection, because the very act of resurrection implies immortality. Otherwise, why even bother with resurrecting the dead, be they righteous or unrighteous? So contained within the very concept of resurrection is the implication of immortality. Why are they raised, but to live forever.
\nIn the Old Testament, the Doctrine of Resurrection is taught in Isaiah 26:19; Daniel 12:2\u20133; and Hosea 13:14. In the New Testament, it is clearly taught in John 5:25\u201329, and Revelation 20:4\u20136, 11\u201315.<\/p>\n
6. The Consciousness of the Soul<\/p>\n
The sixth evidence for the Doctrine of Immortality is that, according to Scripture, the immaterial part of man is viewed as being with God upon death and is conscious. There are examples of this truth in both testaments. For example, in the Old Testament, this truth is found in Psalm 17:15:<\/p>\n
As for me, I shall behold your face in righteousness; I shall be satisfied, when I awake, with beholding your form.<\/p>\n
Here David expressed a real faith that the soul will still be conscious in the fellowship with God even after death.
\nThis is also taught in Psalm 73:23\u201325:<\/p>\n
Nevertheless I am continually with you: You have holden my right hand. You will guide me with your counsel, And afterward receive me to glory. Whom have I in heaven but you? And there is none upon earth that I desire besides you.<\/p>\n
In this Psalm, the author Asaph expressed a real faith in immortality. Even upon death he saw himself as being with God and conscious.
\nThis is also found in Ecclesiastes 12:7; Luke 23:43; John 14:3; 2 Corinthians 5:1\u20138; and Philippians 1:22\u201324.<\/p>\n
7. Joining the Dead<\/p>\n
The seventh evidence for the Doctrine of Immortality is that David expected to be able to join his dead son after David\u2019s own death. This is a statement that he made in 2 Samuel 12:23:<\/p>\n
But now he is dead, wherefore should I fast? can I bring him back again? I shall go to him, but he will not return to me.<\/p>\n
Notice the way that David put it: he expected to go to the place where his deceased son was, and expected to see him at that time after death. So David expected to be able to join his dead son in a conscious way after his own death, and he expressed it in this passage. This, too, clearly shows that the Bible teaches immortality, and that immortality was a blessed hope of the Old Testament saints.<\/p>\n
8. The Consciousness of the Souls of Sheol<\/p>\n
The eighth evidence of the teaching for the Doctrine of Immortality is that the souls of Sheol are seen in continuous consciousness. A good example of this in the Old Testament is Isaiah 14:9\u201311:<\/p>\n
Sheol from beneath is moved for you to meet you at your coming; it stirs up the dead for you, even all the chief ones of the earth; it has raised up from their thrones all the kings of the nations. All they shall answer and say unto you, Are you also become weak as we? are you become like unto us? Your pomp is brought down to Sheol, and the noise of your viols: the worm is spread under you, and worms cover you.<\/p>\n
In this passage the soul of the king of Babylon enters into the Hell section of Sheol itself, and all the souls that preceded him in Hell suddenly rise in astonishment as they see this one also entering the domains of Hell. They are able to ask him questions and carry on a conversation. So it should not be missed that these dead ones are portrayed as being conscious.
\nIn the New Testament, this is taught by Luke 16:19\u201331 in the story of the rich man and Lazarus. Though it is frequently called \u201cThe Parable of the Rich Man and Lazarus,\u201d this is incorrect. Luke does not say that it is a parable, nor does Jesus begin that story as He often did by saying, \u201cLearn a parable.\u201d Parables do not have names like \u201cLazarus\u201d and \u201cAbraham.\u201d This is a true story. Notice that after the rich man died and after Lazarus died, both of these men were conscious. Furthermore, someone else is mentioned who had also died centuries earlier: Abraham. Abraham and the rich man can carry on a conversation; they are clearly conscious although physically they have died. The story of the rich man and Lazarus, then, is another evidence for the teaching of the Doctrine of Immortality.<\/p>\n
9. Eternity in the Heart<\/p>\n
The ninth evidence for the Doctrine of Immortality is the statement made by Ecclesiastes 3:11: he has set eternity in their heart. The word heart is used frequently in Scripture as one of the facets of the immaterial part of man. Contained within the immaterial part of man, according to Ecclesiastes 3:11, is the fact that eternity has been placed in it. So contained within the immaterial part of man is the element of immortality.<\/p>\n
10. Samuel\u2019s Appearance to Saul<\/p>\n
The tenth evidence for the Doctrine of Immortality is the fact that Samuel was seen as being conscious after his own death. 1 Samuel 28:8\u201319 is the account of Saul\u2019s going to a witch to see if she could bring up the soul of Samuel from Sheol. Now, witches do not have that kind of power, and neither did this one. What happens in these situations is that a demon is impersonating the dead. But in this account, the real Samuel actually comes up to the surprise of the witch, which shows that she had nothing to do with it. God intervened in this instance and allowed the soul of Samuel to be brought up. Samuel was not resurrected from the dead at that point; it was simply the spirit of Samuel, his immaterial part, that was brought up from Sheol. He was able to carry on this conversation with Saul, letting Saul know that his doom had come and he will die in the battle with the Philistines. But the point is that Samuel was fully conscious even after his own physical death, and that, too, shows immortality.<\/p>\n
11. God is a God of the Living<\/p>\n
The eleventh evidence for the doctrine of Immortality is what Jesus said about God in Matthew 22:29\u201332: God is not the God of the dead, but of the living (v. 32). Although those particular living ones he mentioned, Abraham, Isaac, and Jacob, were physically dead, yet God is a God of the living. The point being made is that God has a continuous conscious, living, relationship with the Patriarchs, which is one reason why He cannot leave their bodies dead. But while the resurrection of the body was still future, God already had a relationship with them because their immaterial part was very conscious.<\/p>\n
12. Through Death is Life<\/p>\n
The twelfth evidence for the Doctrine of Immortality is the statement made in John 11:25\u201326 concerning the dead Lazarus: though he die, yet shall he live (v. 25). Notice it does not say, \u201cthough he died, he will live.\u201d If it did, it would merely mean that eventually the dead one would be resurrected. However, John used the present tense: \u201cthough he is now dead, he is also now living;\u201d though one dies, he still lives. He is certainly dead physically, but the immaterial part of man has a continuous, living consciousness and, therefore, Jesus can say of a dead saint, though he is dead, he is living.<\/p>\n
13. The Promise of Future Glory<\/p>\n
The thirteenth evidence for the teaching of the Doctrine of Immortality is the fact of the promise of future glory. The guarantee of future glory for the believer is found in Romans 8:18, and the fact that the believer is destined to be glorified also implies immortality, because the very act of glorification implies continuous eternal existence. Romans 8:18 states:<\/p>\n
For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us-ward.<\/p>\n
14. The Promise of a Future Life<\/p>\n
The fourteenth evidence for the Doctrine of Immortality is found in 1 Corinthians 15:19, which states that a lack of future life would make the believer most pitiable. The lack of a future life for the believer makes him most pitiable because believers have committed their lives to God based upon His promise of immortality. Believers have a very narrow lifestyle and discipline themselves to live in accordance with His rules and His regulations, so if there is no life after death, if there is no immortality, then all this was for nothing, and their faith was in vain. This indeed would make the believer most pitiable. So immortality must be true because of the kind of lifestyle we are expected to have.<\/p>\n
15. The Soul is Renewed<\/p>\n
The fifteenth evidence for the Doctrine of Immortality is the statement made in 2 Corinthians 4:16\u201318 that while the body decays, the soul is renewed day by day. Though the body eventually decays in death, yet the soul is renewed day by day. The only reason for the soul to be renewed daily is because of its immortality.<\/p>\n
16. Immortality Through the Gospel<\/p>\n
The sixteenth evidence for the Doctrine of Immortality is in 2 Timothy 1:10, where Paul states that both life and immortality are brought to light through the gospel. The very fact that he connects immortality with the gospel shows that one of the reasons for the gospel is the salvation of the soul for its continued existence.<\/p>\n
17. Future Rewards and Punishments<\/p>\n
The last evidence for the Doctrine of Immortality is the fact that future reward and future punishment imply immortality; these things would have no meaning after death unless immortality were true. This fact is found in Matthew 11:20\u201324; 13:49\u201350; 25:34, 41, 46; Romans 2:5\u201311; and 2 Timothy 4:7\u20138.<\/p>\n
C. The Benefits of the Doctrine of Immortality<\/p>\n
The third major category is to discuss briefly the benefits of the Doctrine of Immortality. There are three such benefits of the Doctrine of Immortality.<\/p>\n
1. Our Hope of Future Joy<\/p>\n
Immortality provides us the hope of future joy, according to Philippians 1:23\u201324:<\/p>\n
But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake.<\/p>\n
In this passage Paul faced the possibility of physical death, but that gave him the hope of future joy, knowing that upon separation from the body, he is going to be in a conscious, continuous fellowship with the Lord.<\/p>\n
2. Our Temporary Residence in this Life<\/p>\n
The second benefit of the Doctrine of Immortality is the awareness that believers are only temporary residents in this life, according to Philippians 3:20:<\/p>\n
For our citizenship is in heaven; whence also we wait for a Savior, the Lord Jesus Christ: \u2026<\/p>\n
The believer\u2019s citizenship is in heaven. The fact that immortality is true produces the awareness that believers are temporary residents in this life, because now their citizenship is in heaven. What that means practically is that all trials and tribulations in this life do not need to be taken to the point of defeat or to the point of despair or to the point of depression. Rather, believers can look upon them and say, \u201cThis, too, will pass, I am only a temporary resident on this earth, in this land. This, too, will pass. My citizenship is in heaven. I will some day know the full joy of the Lord.\u201d This is the second benefit of the Doctrine of Immortality: the awareness of temporary residence in this life and, after death, the destiny of eternal, continuous consciousness in Heaven itself.<\/p>\n
3. Our Motivation for Righteous Living<\/p>\n
The third benefit of the Doctrine of Immortality is that immortality provides us our motivation for living righteous, Spirit-filled, sanctified lives. A person who does not have the real, living hope of immortality struggles to make the best he can out of life right here. The unsaved struggle and strive, constantly reaching out for those higher standards of living because they do not have the hope of eternal immortality in their hearts. They do not believe in immortality, and because they do not believe in immortality, they try to get the best they can in this life. They constantly struggle with materialism.<\/p>\n
D. False Views<\/p>\n
The fourth major category of this study of immortality is to discuss some common false views or common misconceptions concerning immortality. There are four major wrong views.<\/p>\n
1. Cessation of Existence<\/p>\n
The first false view is that of cessation of existence. This is the doctrine of pure mortalism. This life is all there is and, once this body dies, there is total cessation of existence. Not only is there a cessation of consciousness, but of existence as well. This is the view of atheism. Of course, those who hold to this false view totally reject biblical revelation, for this view requires the rejection of the clear biblical teachings concerning immortality. Obviously, this is not a view that believers in the Bible should hold.<\/p>\n
2. Transmigration of the Soul or Reincarnation<\/p>\n
There is a second false view, also held among unbelievers, and that is the teaching of the transmigration of the soul. This is also known as reincarnation: when the body dies, the soul continues to exist, but does not go either to Heaven or Hell; it simply transmigrates and enters into a new, living body, be it another person or even an animal. This teaching concerning the transmigration of the soul or reincarnation has no biblical evidence.
\nSome try to use a statement made in Luke 1:17, where it states that John the Baptist came in the spirit and power of Elijah the Prophet. The argument says that since Elijah was in John the Baptist, it teaches reincarnation, for the soul or spirit of Elijah the Prophet actually entered the body of John the Baptist when he was either conceived or born. However, that is not what Luke 1:17 is teaching. When Luke 1:17 states that John came in the spirit and power of Elijah, it means that both these men had the power and the presence of the same Holy Spirit. The spirit in this verse is the Holy Spirit, not the human spirit. The power is the power of the Holy Spirit. So both men had the power and the presence of the Holy Spirit. This does not, in any way, teach reincarnation.
\nFurthermore, the principle of Hebrews 9:27 militates against reincarnation: inasmuch as it is appointed unto men once to die, and after this comes judgment. This verse goes against the concept of transmigration of the soul. While it is true that some men have died twice in that they have been resurrected and therefore died again, that is not reincarnation; it is the same human spirit that indwelt the person before and which indwells him again. The same immaterial part of man is joined with the same material part of man in resurrection. So there is no transmigration of the soul, there is no reincarnation; it is the same spirit-soul that is brought back into that same body.<\/p>\n
3. Conditional Immortality<\/p>\n
The first two false views are views held by unbelievers, but the third and fourth false views are held by many believers and also held by many among the cults. The third wrong view is called \u201cconditional immortality.\u201d Conditional immortality means the soul is not inherently immortal; immortality is not part of the make-up of the soul. Rather, immortality is a gift for the saved only. So at death, the unbeliever simply becomes non-existent, and only the believer continues to exist. This view is primarily taught by certain cults, but unfortunately, this view is also held by many who are believers.
\nThe various arguments used in favor of conditional immortality, as well as the arguments against it, are the same arguments for and against the fourth position, so these will be dealt with in conjunction with the fourth wrong view.<\/p>\n
4. Annihilationism<\/p>\n
The most common false view, especially because of the cults, is the fourth view: the doctrine of annihilationism. What annihilationism says is this: the unsaved soul is annihilated after a temporary period of punishment. These people do believe that the unsaved soul goes to Hell, but not for eternity, only temporarily. Eventually the unsaved soul is annihilated after suffering a duration of punishment.<\/p>\n
a. The Arguments in Support of Annihilationism<\/p>\n
What are the supporting arguments that they like to use? It is possible to subdivide the support of annihilationism in two categories: theological arguments and scriptural arguments.<\/p>\n
(1) The Theological Arguments<\/p>\n
Basically, they use eight theological arguments.
\nThe first one is based upon the love of God; they claim that it is against the love of God for eternal punishment to be true.
\nThe second theological argument is based upon the justice of God; there is no justice in eternal punishment.
\nThe third theological argument is that the soul does not inherit immortality; it must be gained. This is based upon the reading of Genesis 2:7, where it states: man became a living soul, and also Genesis 3:19, where it states: dust you are, and unto dust you shall return. By combining these two passages, they say that the soul does not possess inherent immortality, but it must be gained.
\nThe fourth theological argument is that God has failed if evil is not liquidated in its existence. Since the continued existence of the unsaved means the continued existence of evil, God would have failed if evil is not liquidated in its existence and, therefore, it will be liquidated by annihilation.
\nThe fifth theological argument they like to use is to ask the question: \u201cWhere is the justice for dead infants and the ignorant heathen in eternal punishment?\u201d It is unjust for those who died in infancy and those who died in ignorance to be in eternal punishment.
\nThe sixth theological argument is that punishment is only beneficial or useful when it is used for reformation. In eternal punishment there is no reformation; therefore, there is no need for it.
\nThe seventh theological argument is: \u201cWhy should God and the universe be burdened with the continuous existence of those who have scorned a useful life?\u201d They see the continuous, eternal existence of the unbeliever as being a burden to God and the universe; therefore, it should be done away with.
\nThe eighth theological argument is that the righteous ones could not enjoy bliss knowing that others are continually in Hell. Those in Heaven will simply not be able to enjoy it if they know that there are others suffering continuously in Hell.<\/p>\n
(2) The Scriptural Arguments<\/p>\n
They also use scriptural arguments, and all together there are sixteen scriptural arguments they like to use. They depend heavily upon the use of the word destruction.
\nFirst: Matthew 10:28, which refers to God\u2019s ability to destroy both soul and body in hell.
\nSecond: Matthew 7:13, where it speaks about how broad is the way \u2026 to destruction. This destruction is interpreted as \u201cceasing to exist.\u201d
\nThird: Romans 9:22, where it speaks about the unbeliever being fitted for destruction.
\nFourth: 2 Peter 2:1, where false prophets and false teachers bring to themselves swift destruction.
\nFifth: Philippians 3:19, which speaks about the unbeliever whose end is perdition. The Greek word there, they point out, is the same as the other ones that were translated \u201cto destroy.\u201d
\nSixth: 2 Peter 2:12, where it speaks about those unbelievers to be taken and destroyed.
\nSeventh: 1 Thessalonians 5:3, where it speaks about the unbeliever\u2019s finally facing sudden destruction.
\nEighth: 2 Thessalonians 2:8, which speaks about the lawless one destined to be destroyed.
\nNinth: Ezekiel 18:4, 20, which does speak of the death of the soul.
\nTenth: Psalm 146:4, which states that a man\u2019s thoughts perish when he dies. If his thoughts perish, this means the immaterial part of man ceases to exist.
\nEleventh: Ecclesiastes 9:5, where it mentions that the dead know not any thing.
\nTwelfth: by combining Genesis 2:7 with 3:19 they claim that man is a soul that turns to dust upon physical death.
\nThirteenth: they mention that the terms Hades and Sheol actually mean \u201coblivion and death\u201d; therefore it means \u201ca cessation of existence.\u201d
\nFourteenth: Colossians 1:20, where it states that \u201call things are reconciled.\u201d If there is a continuous existence of the unsaved in eternal punishment, it would mean that \u201call things\u201d were not reconciled; but if all things are reconciled, it means there is an elimination and annihilation of the unbelieving element.
\nFifteenth: 2 Timothy 1:10, which speaks about death eventually being abolished.
\nSixteenth: 1 Corinthians 15:25\u201326, which speaks about death being destroyed.<\/p>\n
b. The Arguments Against Annihilationism<\/p>\n
These arguments will be dealt with one by one in the same order as presented above.<\/p>\n
(1) The Theological Arguments<\/p>\n
First: there was the argument concerning the love of God: that the love of God would not allow for eternal punishment. However, if it is inconsistent with God\u2019s love to have man eternally punished, it would also be against God\u2019s love to have man suffer Hell temporarily or to allow man\u2019s misery at the present time. One cannot use God\u2019s love as an argument against eternal punishment and not against temporary punishment. If the love of God were inconsistent with one, it would also be inconsistent with the other. Yet they do believe in temporary punishment.
\nSecond: concerning God\u2019s justice, it is a matter of human opinion that the justice of God would not allow for eternal punishment. The Bible actually teaches otherwise: that the very justice of God requires eternal punishment for those who have rejected the eternal life He has provided for them.
\nThird: concerning their claim that the soul does not possess inherent immortality according to Luke 16:19\u201331, notice who was in torment. The rich man is in torment and, while his body did turn to dust, his soul did not.
\nFourth: concerning the argument that God has failed if evil is not liquidated, this is an assumption that they make which they do not prove. The Bible actually teaches otherwise. If the plan of God had included the annihilation of the unsaved, then God\u2019s plan fails if it does not follow through. But if God\u2019s plan includes eternal punishment, then God has not failed.
\nFifth: concerning justice for the dead infants and the ignorant heathen, here, they make an assumption that infants go to Hell. The Bible does not specify one way or the other. Furthermore, this is a human concept of divine justice that goes contrary to the biblical concept.
\nSixth: the argument was that punishment is only beneficial when it is used for reformation. Since the unsaved dead are not going to be reformed during eternity, therefore, they will be annihilated. But again, this is an assumption that they make concerning the legitimate use of punishment. It is not true that punishment is only beneficial for reformation. Sometimes punishment is a punishment in and of itself. So the assumption regarding the legitimate use of punishment is not necessarily true. Eternal punishment is not for the purpose of reformation, but for the purpose of punishment itself.
\nSeventh: why should God and the universe be burdened with the continued existence of those who have scorned a useful life? The answer is simply because God so willed it. Furthermore, it will not be a burden. Believers are going to be in a perfect, holy state and will not sustain the same relationship to the unsaved as they do now. At that time, they will not feel this burden. They will have the mind of God and will see it from His perspective, not their own.
\nEighth: the righteous could enjoy bliss only if they know that others are not suffering eternally; the righteous could not enjoy bliss knowing that others are continually suffering in Hell. But the answer here is that the righteous will enjoy the bliss of God\u2019s presence and will not be encumbered with the present perspective regarding what is inappropriate to Heaven\u2019s bliss.<\/p>\n
(2) The Scriptural Arguments<\/p>\n
One of their major arguments was based upon the use of a Greek word apollumi, which is translated by the King James Version as \u201cdestroy.\u201d They refer to passages like Matthew 10:6, 28; 15:24; 16:25; and other passages.
\nTheir first scriptural argument was based on Matthew 10:28. The word apollumi does not mean \u201cutter destruction to the point of ceasing to exist.\u201d This is obvious from its usage elsewhere. It simply means \u201cto be in a lost state.\u201d It is not used of the utter annihilation of both body and soul, because the same Greek word that is translated \u201cdestroyed\u201d is used even of those who are still living. For example, this word is used of the living ones in Matthew 10:6, where it is translated as lost; in Matthew 15:24, the lost; in Matthew 16:25, whoever loses; and in Luke 19:10, that which was lost. So the word apollumi does not mean \u201cdestruction\u201d in the sense of \u201ccessation of existence;\u201d it simply means \u201cto be in a lost condition.\u201d Those eternally in Hell will not be destroyed to the point of ceasing to exist; more correctly, rather, those eternally in the Lake of Fire are simply those who are in an eternal lost state.
\nThe second, third, fourth, and fifth scriptural arguments were based on Matthew 7:13; Romans 9:22; 2 Peter 2:1; and Philippians 3:19, all of which use the term \u201cto be destroyed.\u201d But the answer here is that the statements made in these passages use the Greek word apuleia, which does not mean \u201ca cessation of existence.\u201d It is used elsewhere where it simply means \u201cto be in a wasted condition.\u201d It does not teach annihilationism; it is not the annihilation of the material, but the lostness or uselessness of that which is being described. The same word is used in Matthew 26:8 and Mark 14:4, where it is translated as merely being in \u201ca state of wastedness.\u201d Again, these verses do not mean \u201cannihilation of the material,\u201d but simply emphasize its lostness or its uselessness. So, these verses do not teach annihilationism.
\nSixth, they use 2 Peter 2:12 which, in the King James Version, reads: to be taken and destroyed. But the Greek word here is phthora, which means \u201ccorruption.\u201d The victims are merely seen as being in a state of corruption; they are to be totally corrupted as they will be in the Lake of Fire. They will be corrupted, but they do not cease to exist.
\nSeventh, concerning 1 Thessalonians 5:3, which speaks of the unbeliever as facing sudden destruction, the Greek word used here is holephros, which means \u201cdestruction.\u201d It does not mean \u201cdestruction in the sense of annihilation;\u201d rather, it is dealing with the physical destruction of the Great Tribulation. That verse is in the context of the Great Tribulation and speaks of the destruction of the physical world, not the destruction of the soul of the unbeliever.
\nEighth, concerning 2 Thessalonians 2:8, which speaks of the lawless one as being destroyed, the Greek word here is katargeo, which means only \u201cto render inoperative.\u201d It does not mean \u201cto annihilate,\u201d but \u201cto render inoperative.\u201d In this passage, it is used of the Antichrist, and it simply states that the Antichrist\u2019s power and authority will eventually be rendered inoperative. In fact, the meaning of this is spelled out in other passages. For example, Revelation 19:20 declares that the Antichrist will be cast alive into the lake of fire, and with that action, he will then be rendered inoperative, as prophesied in 2 Thessalonians 2:8. Furthermore, Revelation 20:10 points out that even after one thousand years in the Lake of Fire, the Antichrist is still alive in there. So 2 Thessalonians 2:8 does not mean \u201cto be destroyed\u201d in the sense of \u201cceasing to exist,\u201d but \u201cto be destroyed\u201d in the sense of \u201cbeing rendered inoperative.\u201d
\nNinth, concerning Ezekiel 18:4 and 20, which speaks about the soul as dying, the word \u201cdeath\u201d never means annihilation, as is obvious from Ephesians 2:1\u20133 and 9. Death is simply \u201ca separation.\u201d In this case, the dead soul is separated from God. A soul that is dead is a soul that has no spiritual life; the unbeliever has a spiritually dead soul, but it is not non-existent. The soul that separates from the body in an unbelieving state eventually goes into a second death, but second death is not annihilation; it simply means eternal separation from God.
\nTenth, another Old Testament passage that they use is Psalm 146:4, where it states that a man\u2019s thoughts perish when he dies. But actually, verses 3 and 4 taken together and in context simply teach that a man\u2019s devices, man\u2019s plans, and man\u2019s thoughts cannot be carried out on the earth after physical death. He has lost any opportunity to see his plans carried out; it does not teach a cessation of existence.
\nEleventh, Ecclesiastes 9:5 does speak about the dead not knowing any thing, but the context of Ecclesiastes 9:5 is simply drawing the conclusion of human philosophy. Indeed, from the standpoint of human philosophy, under the sun, that is the way it looks (v. 6). But again, Ecclesiastes 9:5 simply spells out what human philosophy feels under the sun. It is not a divine decree; it is not a positive affirmation of the Word of God.
\nTwelfth, they combine Genesis 2:7 with 3:19, pointing out that man is a soul that turns to dust. However, according to these passages, it is the body, not the soul, that turns to dust. It was Adam\u2019s body that was created from the dust, not Adam\u2019s soul. The soul came from the breath of God, not from the dust; therefore, it is the body, not the soul, that returns to dust. Luke 16:19\u201331 spells out what actually happens to the soul at death.
\nThirteenth, as to their claim that Sheol and Hades mean \u201coblivion and death,\u201d but that is not the meaning of those words, as anyone who knows Hebrew and Greek can testify. Again, Luke 16:19\u201331 shows that the rich man is very conscious where he is in Sheol, so the term cannot possibly mean \u201coblivion.\u201d
\nFourteenth, they also use Colossians 1:20, which speaks about \u201call things being reconciled.\u201d But in that context, the \u201call things\u201d does not mean \u201call things without exception;\u201d rather, it means \u201call things without distinction.\u201d All kinds of things will be reconciled, but not all things as such.
\nFifteenth and sixteenth, they use 2 Timothy 1:10 and 1 Corinthians 15:25\u201326, which speak of death as being abolished. However, these two verses deal only with the effects of natural death upon the body. It is the first death\u2014physical death\u2014that is abolished; the second death\u2014eternal, spiritual death\u2014is not. It is the abolishment of the first death that makes resurrection possible, but the second death is going to be eternal.<\/p>\n
c. Additional Arguments Against Annihilationism<\/p>\n
In conclusion, there are eleven additional arguments to show that the Bible does not teach annihilationism. It does teach the immortality of the soul of both the believer and the unbeliever.<\/p>\n
(1) Daniel\u2019s Prophecy<\/p>\n
The first evidence is found in Daniel 12:2, which speaks of a coming resurrection. Daniel prophesied that some are going to be resurrected to everlasting life, and others resurrected to everlasting contempt. It is inconsistent exegesis or inconsistent interpretation to claim that when it speaks of everlasting life for the believer, it means immortality, but when it speaks about everlasting contempt for the unbeliever, then it is not immortality nor eternal. The same word is used in relation to the believer and the unbeliever in the same verse. One must never interpret the Bible in such a way that the same word in the same verse means two totally different things unless it can be proved by some indication, and there is no such indication in this verse.<\/p>\n
(2) Eternal Life and Eternal Contempt<\/p>\n
Second, Matthew 25:46 points out that some go into eternal life while others go into eternal punishment. Again, if the believer receives eternal life and that means immortality for them, since Jesus used the same expression for the unbeliever when he speaks of eternal punishment, it must also mean immortality for them as well. Like Daniel 12:2, Matthew 25:46 uses the same terminology for the unbeliever as for the believer, and therefore it must mean the same thing. Again, it is simply inconsistent exegesis to take the same word and make it mean two opposite things in the same verse.<\/p>\n
(3) Fire of Torment<\/p>\n
The third additional argument is based on Mark 9:47\u201348, which speaks of the fire of torment in which the unbeliever suffers: the fire is not quenched. That, too, teaches against annihilationism.<\/p>\n
(4) Fallen Angels<\/p>\n
The fourth additional argument is found in Hebrews 2:16, which points out that God did not provide salvation for fallen angels. How is that relevant? Part of the teaching of the annihilationists is based upon the theological argument and the scriptural argument that the Bible promises that \u201call things are to be reconciled to God\u201d (Col. 1:20). But the fact is that the \u201call things\u201d here does not mean \u201call things without exception;\u201d rather, all kinds of things will be reconciled, but not every one of every kind. According to Hebrews 2:16, salvation was not provided for fallen angels, so fallen angels will never be reconciled to God, and yet they continue to be eternal beings. The fact that there is no reconciliation for fallen angels shows that the Colossians passage cannot be used to teach that all things without exception are going to be reconciled by means of the annihilation of the evil ones. It simply cannot mean that.<\/p>\n
(5) Eternal Judgment<\/p>\n
The fifth argument is found in Hebrews 6:2, which speaks of eternal judgment. Again, the word eternal here is the same one used in reference to eternal life. If for the believer the word eternal means \u201cimmortality,\u201d that same word used in reference to an unbeliever must also mean \u201cimmortality.\u201d<\/p>\n
(6) Eternal Punishment<\/p>\n
The sixth argument is found in Jude 7, which speaks of the punishment of eternal fire. The fire itself is said to be eternal, and the punishment itself is said to be eternal. It is not just the fire that is eternal, but the punishment in the fire that is eternal. If it were only temporary, as annihilationism teaches, then it is obviously not eternal.<\/p>\n
(7) The Eternal Lake of Fire<\/p>\n
The seventh argument is based upon Revelation 14:11, where it speaks of some being tormented in the Lake of Fire for ever and ever. \u201cWhat does it mean to be tormented for ever and ever?\u201d Annihilationism claims that the term for ever and ever does not mean \u201ceternity,\u201d it just means \u201ca very long time.\u201d After a very long time, they will be annihilated. The problem with that explanation of Revelation 14:11 is that the very same expression is used of God in Revelation 15:7, where God is said to live for ever and ever. Is God eternal or is He only temporary? Even the annihilationists believe God is eternal. Since the same expression is used of God as is used for the tormenting of the unbeliever, obviously, it cannot be temporary, but must also be eternal.<\/p>\n
(8) The Beast and the False Prophet<\/p>\n
The eighth argument is to compare Revelation 19:20 with Revelation 20:10, which shows that the Beast and the False Prophet are still in the Lake of Fire after one thousand years. Even one thousand years in the Lake of Fire is not enough for them to have been annihilated. One would assume that they would no longer have been alive if annihilationism were true.<\/p>\n
(9) The Greek Word Aionos<\/p>\n
The ninth argument is based upon the Greek word aionos, which is the usual term that is translated \u201ceternal.\u201d Those who teach annihilationism try to prove that the word aionos does not mean \u201ceternal,\u201d but simply means \u201cfor an age.\u201d However, again it should be pointed out that the Greek word aionos is used of both believers and unbelievers as in Matthew 25:46. Therefore, one cannot make aionos mean \u201ceternality\u201d or \u201cimmortality\u201d for the believer, and yet make it mean only \u201ctemporariness\u201d for the unbeliever. If it is eternal for the believer\u2014and annihilationists do make it mean \u201ceternal\u201d for the believer\u2014they cannot then turn around and say that for the unbeliever it is only a temporary duration. One cannot take the same word and make it mean two different things. This is interpreting Scripture by one\u2019s theology rather than deducing theology from the Scriptures, which is the proper way of developing theology.<\/p>\n
(10) God is Eternal<\/p>\n
The tenth argument against annihilationism is that the very same word, aionos, which the annihilationists said does not mean \u201ceternal\u201d in some cases, is also a word used of God. It emphasizes God\u2019s eternalness and is used in Revelation 4:9; 10:6; 15:7; and Hebrews 9:14. Again, is God temporary or is He eternal? Even they believe that God is an eternal being. Therefore, they cannot make the same word have the opposite meaning when it refers to the unbeliever.<\/p>\n
(11) For Ever and Ever<\/p>\n
The eleventh and final argument against annihilationism is also based on the expression \u201cfor ever and ever.\u201d This expression is used a total of thirteen times in the Book of Revelation. Nine of those thirteen times, it is used of God, and they all agree that when it is used of God, it emphasizes eternality and immortality. Once it is used of the saints in Heaven, and they certainly believe that in the case of the saints in Heaven, these are the eternal, immortal beings. Then it is used once of Satan in the Lake of Fire and twice of the unbeliever in the Lake of Fire. But in these last three cases, they want to make it only temporary. If ten times they agree that it means \u201ceternal,\u201d they cannot then turn around and make these last three times mean something temporary. If it is true that it teaches the immortality of God and the saints in Heaven, it must also teach the immortality of Satan and the unbelievers in the Lake of Fire. Again, we must deduce our theology from the Scriptures, not interpret Scriptures by our preconceived theology or our emotional preferences.<\/p>\n
APPENDIX VIII<\/p>\n
The Intermediate State Between Death and Resurrection<\/p>\n
A. The Meaning<\/p>\n
What is meant by the intermediate state? The basic meaning of the intermediate state is the state of existence between death and resurrection.
\nThere are three different states in the life of man. Whether one is a believer or an unbeliever, he will experience three different states, but not the same destiny. The first state of man is from birth to death; the second state of man is from death to resurrection; and the third state of man is from resurrection to eternity.
\nThe intermediate state is concerned with that second state of man: from death to resurrection.<\/p>\n
B. The State of the Believer<\/p>\n
As far as the believers are concerned, the souls of the believers at their deaths are made perfect in holiness and they immediately pass into glory; their bodies, still united to the Messiah, rest in their graves until the resurrection. That is basically what the believer experiences upon death and in the intermediate state between death and resurrection. At the point of death, the immaterial part of the believer is made perfect in holiness and passes immediately into glory, into God\u2019s presence in Heaven. The bodies are buried in the ground somewhere, but these bodies are still united to the Messiah, so they are merely resting in death in their graves until the resurrection. As far as the immaterial part of the believer is concerned, upon death his spirit or soul has perfect freedom from sin and suffering, and has great exultation and blessedness.
\nThe Bible does give us some descriptions of what the intermediate state is like between death and resurrection for the soul of the believer.<\/p>\n
1. A State Far Better<\/p>\n
One passage is Philippians 1:23\u201324:<\/p>\n
But I am in a strait betwixt the two, having the desire to depart and be with Christ; for it is very far better: yet to abide in the flesh is more needful for your sake.<\/p>\n
In this passage, one is clearly told that the state of the soul after death is very far better than its condition while it is in the flesh. A change for the better takes place immediately after death. Upon death, while the material part of man\u2014the body\u2014stays behind, the immaterial part of man\u2014all that pertains to the spirit and soul\u2014enters into God\u2019s presence and is in an exulted position, a far better position than is found while the immaterial part of man was residing in his body.<\/p>\n
2. A State of Rest<\/p>\n
The intermediate state is also described as a state of rest, according to two passages. Those who have already died now exist in a state of rest.
\nThe first passage is Revelation 6:9\u201311:<\/p>\n
And when he opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: and they cried with a great voice, saying, How long, O Master, the holy and true, do you not judge and avenge our blood on them that dwell on the earth? And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, who should be killed even as they were, should have fulfilled their course.<\/p>\n
A second passage emphasizing their state of rest is Revelation 14:13:<\/p>\n
And I heard the voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; for their works follow with them.<\/p>\n
3. A State of Consciousness<\/p>\n
There is another passage which details the intermediate state and what life is like for the believer who has died, and that is Revelation 7:16\u201317:<\/p>\n
They shall hunger no more, neither thirst any more; neither shall the sun strike upon them, nor any heat: for the Lamb that is in the midst of the throne shall be their shepherd, and shall guide them unto fountains of waters of life: and God shall wipe away every tear from their eyes.<\/p>\n
These two verses spell out five things about what life is like in the intermediate state for the believer. All of these are negative things that lead to positives: first, no hunger; second, no thirst; third, no sunstroke; fourth, no heat; and fifth, no tears. The believer at this time is in a state of complete rest. He has no wants; he has no physical infirmities whatsoever. That is what life is like when a believer dies.
\nOne thing that should be made clear is that all the Scriptures which describe the soul of the believer upon death show him to be in a state of consciousness; upon death, the believer\u2019s immaterial part is totally conscious.<\/p>\n
C. The State of the Unbeliever<\/p>\n
The intermediate state of the unbeliever is quite the reverse of what the state of the believer is like. There are three main passages that describe the unbeliever in the intermediate state.<\/p>\n
1. A State of Torment<\/p>\n
The first passage is Luke 16:19\u201331, which is the story of the rich man and Lazarus. Sometimes this is called \u201cThe Parable of the Rich Man and Lazarus,\u201d but that is a manmade title; the Bible does not say that it is a parable. Parables do not have personal names like \u201cLazarus and Abraham.\u201d On the contrary, this is a story that Jesus tells, and it is treated as a true story, not merely as a parable.
\nIn the story of the rich man and Lazarus, not only is Lazarus in a state of rest and full consciousness, the rich man is also in a state of consciousness, but he is in torment. So the state of the unbeliever\u2019s soul between death and resurrection is a state of torment.<\/p>\n
2. A State of Confinement<\/p>\n
A second passage is found in 1 Peter 3:19, which describes these unsaved spirits as being in prison:<\/p>\n
In which also he went and preached unto the spirits in prison, \u2026<\/p>\n
The picture is that, since they are in Hell, they are imprisoned; they are in a state of confinement.<\/p>\n
3. A State of Punishment<\/p>\n
The third passage is 2 Peter 2:9, which describes the unbeliever\u2019s soul as being under punishment until the day of judgment:<\/p>\n
The Lord knows how to deliver the godly out of temptation, and to keep the unrighteous under punishment unto the day of judgment; \u2026<\/p>\n
The picture here is that the unbeliever is suffering in Hell; he is confined in Hell. He is under punishment until the day of the Great White Throne Judgment, when he will be resurrected; then he will suffer something even worse than death and Hell, and that is the Lake of Fire.<\/p>\n
4. Deductions<\/p>\n
From these three passages, three things can be deduced about the intermediate state of the unbeliever: first, he is in a state of torment; second, he is in a state of confinement; and third, he is in this state of torment and confinement until the Great White Throne Judgment.
\nIn all the passages that describe unbelievers in the intermediate state, they are also always shown to be in a state of consciousness. The rich man in Hell was conscious; he was able to carry on a conversation; he was able to feel things emotionally, feel things psychologically, and feel things physically. Unbelievers are always viewed as being in a state of consciousness.
\nSo the immaterial part of the believer and the unbeliever are in a state of consciousness after death even though they are in two different places. While the believer is in Heaven in the presence of God, the unbeliever is in Hell being tormented, but the torment will become greater after the second resurrection\u2014the resurrection of unbelievers only.<\/p>\n
D. The Intermediate Body<\/p>\n
The question here is: What is the intermediate body, if any, that the believer has between death and resurrection?<\/p>\n
1. The Issue<\/p>\n
The issue is this: upon death, does the soul remain disembodied until the resurrection or is an intermediate body given to the soul until the resurrection?<\/p>\n
2. The Key Passage\u20142 Corinthians 5:1\u201310<\/p>\n
For we know that if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal, in the heavens. For verily in this we groan, longing to be clothed upon with our habitation which is from heaven: if so be that being clothed we shall not be found naked. For indeed we that are in this tabernacle do groan, being burdened; not for that we would be unclothed, but that we would be clothed upon, that what is mortal may be swallowed up of life. Now he that wrought us for this very thing is God, who gave unto us the earnest of the Spirit. Being therefore always of good courage, and knowing that, whilst we are at home in the body, we are absent from the Lord (for we walk by faith, not by sight); we are of good courage, I say, and are willing rather to be absent from the body, and to be at home with the Lord. Wherefore also we make it our aim, whether at home or absent, to be well-pleasing unto him. For we must all be made manifest before the judgment-seat of Christ; that each one may receive the things done in the body, according to what he has done, whether it be good or bad.<\/p>\n
This is the key passage concerning the existence or non-existence of the intermediate body. This passage will be discussed in three parts: analysis, deduction, and conclusion.<\/p>\n
a. Analysis<\/p>\n
Verse one states that if the believer\u2019s house of his tabernacle be dissolved, if his body is dissolved by death, he has another building from God, a house that is not made with hands, that is, eternal, and is in the heavens.
\nIn verse two, he points out that in our present body we groan. While believers are in this present body, they are longing to be clothed upon with our habitation which is from heaven.
\nVerse three states: if so be that being clothed, we shall not be found naked. The implication here is that the believer is naked without his body during the intermediate state.
\nIn verse four he states: \u2026 indeed we that are in this tabernacle do groan, \u2026
\nThe believer is burdened in this body because of the body\u2019s weaknesses. The believer is not longing to be unclothed, but rather what the believer is longing for is to be clothed upon. What the believer is longing to be clothed with is spelled out in the next line: \u2026 what is mortal may be swallowed up of life. What Paul wrote here is a summary of his statements made in 1 Corinthians 15:50\u201358, where he emphasized that at some point\u2014at the resurrection\u2014mortality must put on immortality. So, what the believer wants to be clothed with is immortality and once the believer puts on immortality, what is mortal will indeed be swallowed up.
\nThen in verse five, he points out who the Maker of all this is: Now he that wrought us for this very thing is God, \u2026 God is the One Who is working in the believers to give them a body that eventually will be characterized by immortality. Temporarily, He has given the believer the earnest of the Spirit. The Spirit is an \u201cearnest payment,\u201d a down payment or a reservation payment. The fact that the believer has the indwelling Holy Spirit is the guarantee that a day will come when the believer\u2019s mortal body shall put on immortality.
\nVerse six states that this reason, knowing that the believer has the Holy Spirit as the evidence of a down payment, should give them good courage. As long as the believer is living in his mortal body, this automatically means that the believer is absent from the Lord.
\nThe believer is not absent spiritually, of course, but he is absent physically, because verse seven states that in this life, the believer walks by faith, not by sight. Only when the believer goes into Heaven will he have sight as well as faith.
\nIn verse eight, he tells the believer again to be of good courage. While one must recognize that as long as one is in this mortal body he is absent from the Lord, one should always be willing to give up one\u2019s life, one\u2019s mortal body, to be at home with the Lord. Here is a clear verse which says purely and simply that upon absence from the body, upon death, the believer is in God\u2019s presence.
\nIn verse nine, he goes on to state: Wherefore also we make it our aim, whether at home or absent, to be well-pleasing to him. Knowing what the believer is now, knowing what the future holds, and knowing that the believer has the earnest of the Holy Spirit, the believer\u2019s life should be conducted consistently with the aim of being well-pleasing to the Lord.
\nIn verse ten, he concludes this discussion by pointing out that once all believers get to Heaven with their immortal bodies they will all have to be made manifest before the judgment-seat of Christ, described in 1 Corinthians 3:10\u201315. The purpose for this judgment is the receiving of rewards or not receiving rewards that each one may receive the things done in the body, according to what he has done, whether it be good or bad. While the believer\u2019s works have nothing to do with his salvation\u2014he is saved by grace apart from works\u2014nevertheless works do determine the believer\u2019s rewards, and that in turn, determines the believer\u2019s degree of authority in the Kingdom.<\/p>\n
b. Deductions<\/p>\n
From the above analysis, five deductions can be drawn.
\nFirst, the question here is this: Is he speaking of an intermediate body, or is he speaking of the resurrection body? Which body does this passage really speak about? Those who believe that there will be an intermediate body use this passage to prove it, but the evidence shows this to be the resurrection body.
\nSecond, according to verse one, this body is described as being eternal, and the term \u201ceternal body\u201d cannot be applied to an intermediate body, which is temporary. Since he calls this body the eternal one, it is better to see this as speaking of the resurrection body, not of some intermediate body.
\nThird, if this is an intermediate body, what would happen to this intermediate body at the resurrection? If the body of verse one is an intermediate body, and since it is called an eternal body, what would happen to it, since it could not disappear? What would happen to it in the resurrection? Again, it is better to see this passage as speaking of the resurrection body, not an intermediate body.
\nFourth, verses 3\u20134 do imply that there will be a temporary period of nakedness for the soul until it is clothed with the resurrection body. The implication is that in the intermediate state, there is no intermediate body. The believer is unclothed; he is naked; he has no body until he receives his resurrection body.
\nFifth, verse ten connects the body topic with the judgment-seat of Christ. The judgment-seat of Christ, by virtue of its timing, happens after the Rapture, which is when the resurrection occurs. So by virtue of its timing, it would appear to be dealing with the resurrection body, not some intermediate body.<\/p>\n
c. Conclusions<\/p>\n
The conclusions can be stated in two simple points. First, this passage does not teach the existence of an intermediate body. Second, the body it deals with is the resurrection body.<\/p>\n
3. The Question<\/p>\n
The question is this: Can a disembodied spirit function without some kind of a body? Some claim a disembodied spirit cannot function without some kind of a body. It is this presupposition that causes some people to believe and to teach the existence of an intermediate body. But does the Bible really teach that a disembodied spirit cannot function without some kind of a body?
\nThere are two passages of Scripture that talk about things which exist in spirit form, but do not have a body. For example John 4:24 states: God is a Spirit, and the Spirit is likened to wind in John 3:8. Wind does not have any specific shape, form, or body, yet the wind is able to function. In John 4:24, God is a Spirit, yet He is able to function without a body. Keep in mind that for all eternity past, the Second Person of the Trinity was also without a body; He took on a body only as of the Incarnation. Neither the Father nor the Spirit have a body; they are spirit beings and they are able to function apart from a body. Furthermore, Hebrews 1:14 states that the angels are spirit beings and they function without a body.
\nSo a disembodied spirit can function without a body. One should not presuppose that it cannot and therefore conclude that there will have to be some kind of an intermediate body when the Bible nowhere speaks of the existence of such a body. Again, the teaching that such a body exists is based upon a presupposition that a disembodied spirit cannot function without some kind of a body. This is simply not true.<\/p>\n
4. The Description<\/p>\n
If what has been stated previously is true, what is the state of those who have died? Wherever the intermediate state of the dead is described, they are always seen as soul-spirits without bodies.
\nFor example, in 1 Samuel 28:12\u201319, Samuel appears in the form of a god, meaning in the form of a spirit (v. 13). The spirit of Samuel came up from Sheol; Samuel came up in the form of a spirit. According to verse 14, when Samuel appeared as a spirit, he looked like he did when he had died. This shows that in the intermediate state, the soul-spirit has the same appearance as the body and yet there was no body there. The body of Samuel had died and it was still dead; Samuel was not resurrected from the dead at that point. Rather, it was his soul-spirit, the immaterial part of Samuel, that was brought up from Sheol. At that point, Samuel looked the same as when he had died because King Saul was able to recognize him. If Samuel had a totally different intermediate body, Saul would not have recognized him. Samuel appeared and looked the same as he did when he had died, showing that the soul-spirit has the same appearance as the body in the intermediate state, but there is no intermediate body in some glorified state.
\nA second passage is Luke 16:19\u201331, which is the story of the rich man and Lazarus in their deaths. In neither case, not with Lazarus, the rich man, not even when Abraham appears in that story, is there any mention of an intermediate body for Lazarus, for Abraham or for the rich man. Neither in Abraham\u2019s bosom nor in Hell was there any intermediate body. But in that passage it is noted that they appear in death just as they appeared in life. So again, the immaterial part of man looks like the material part of man, but it is a soul-spirit; no intermediate body is mentioned.
\nAnother evidence of the intermediate state of the dead being described as soul-spirits without bodies is in the story of the Transfiguration (Mat. 17:3; Mk. 9:4; Lk. 9:30\u201331). In the Transfiguration, there were two people who had come and gone before the time of Jesus: Moses and Elijah. The key person is Moses, because of the three men, he is the only one who had died. Jesus had not yet died, He was in His mortal body. In the case of Elijah, he was in his immortal body, because Elijah never died; he was raptured into Heaven, having undergone the same type of experience that living saints will undergo at the time of the Rapture of the Church. So Moses is the only one of those three who had died, yet there is nothing stated about Moses\u2019 having any kind of intermediate body. All that is stated in these three passages is that they appeared with the transfigured Messiah in glory, but it says nothing more. There is no hint in any way that there was an intermediate body of Moses. What one is told is that they do share in the Shechaniah Glory, but it is not necessary to have an intermediate body to share in the Shechaniah Glory.
\nOne more passage that deals with the intermediate state where no bodies are mentioned is Revelation 6:9\u201311:<\/p>\n
And when he opened the fifth seal, I saw underneath the altar the souls of them that had been slain for the word of God, and for the testimony which they held: and they cried with a great voice, saying, How long, O Master, the holy and true, do you not judge and avenge our blood on them that dwell on the earth? And there was given them to each one a white robe; and it was said unto them, that they should rest yet for a little time, until their fellow-servants also and their brethren, who should be killed even as they were, should have fulfilled their course.<\/p>\n
In this passage, John sees souls in Heaven and, while souls are mentioned, bodies are not mentioned.
\nFrom these examples it should be clear that whenever the intermediate state of the dead is described, they are always seen as soul-spirits without bodies.<\/p>\n
5. The Conclusion<\/p>\n
The conclusion is very simple: there is no intermediate body! The body that the believer has is the only body he will ever have. When the body that is now mortal dies, the soul-spirit goes into Heaven and is unclothed. It remains naked until the body is resurrected, and then the soul-spirit is clothed again. There is no intermediate body.<\/p>\n
E. The False Teachings<\/p>\n
There are two major false views or false teachings on the topic of the intermediate state. The first false view is that which is known as \u201cthe second probation,\u201d and the second major false view is known as \u201csoul-sleeping.\u201d<\/p>\n
1. The Second Probation Theory<\/p>\n
The first false view is the doctrine of the second probation, which teaches that there will be a second chance to be saved after death.<\/p>\n
a. The Two Forms of the Second Probation Theory<\/p>\n
There are two different forms of the theory of second probation.<\/p>\n
(1) Limited Second Probation<\/p>\n
The first form is the limited second probation theory, which believes that the second probation is limited to those who die in infancy or die without hearing the gospel. Those who die as infants will have a second chance to be saved later, and those who die without hearing the gospel will have a second chance to be saved later, after death.<\/p>\n
(2) Unlimited Second Probation<\/p>\n
There is a second form of the second probation theory and that is the \u201cunlimited second probation theory,\u201d which teaches that all will ultimately be saved. There are three types of the unlimited second probation.<\/p>\n
(a) Universalism<\/p>\n
One type is known as \u201cuniversalism.\u201d Universalism teaches that all are eventually saved without the necessity of after-life repentance. A day will come when everybody is going to be saved in the second probationary period, even if they do not repent, do not believe, or do not exercise faith.<\/p>\n
(b) Restorationism<\/p>\n
A second form of the second probation theory is known as \u201crestorationism.\u201d Restorationism teaches that all are saved because of a second chance to hear the gospel after death and a subsequent repentance after death. Both universalism and restorationism teach that all are going to be saved eventually; hence, it is unlimited. The difference between the two views is that universalism teaches that repentance will not be necessary for all to be saved; restorationism teaches repentance will be necessary for all to be saved, but they go on to point out that all will repent at some time after death.<\/p>\n
(c) Universal Reconciliation<\/p>\n
There is a third type of unlimited second probation known as \u201cuniversal reconciliation.\u201d This view teaches that, after a long period of existence in the Lake of Fire, all are going to be reconciled back to God; all are going to be saved, including Satan.
\nThe comparison: in comparing the three views of unlimited second probation, all three believe that everybody is going to be saved eventually. There are just some minor differences between them. Universalism teaches that all will be saved without repentance. Restorationism teaches all are going to be saved, but they are all going to repent first; repentance is necessary. Neither universalism nor restorationism teaches that there will be a period of temporary punishment. Universal reconciliation teaches that there will be a temporary period of punishment in the Lake of Fire, then all are going to be reconciled, including Satan.<\/p>\n
b. Arguments in Favor of the Second Probation Theory<\/p>\n
Those who believe in the second probation theory point to five passages of Scripture: The first is Acts 3:21, which speaks of the times of restoration of all things. The second passage is 1 Corinthians 15:27\u201328, which states all things will be subjected to the Son. The third passage is Colossians 1:20, which states that God will reconcile all things unto himself, both in the earth and in the heavens. The fourth passage is Philippians 2:9\u201310, which teaches that every knee shall bow. The fifth passage is a combination of 1 Peter 3:19 with 4:6, which speaks about the gospel\u2019s being preached to the dead. Since it is preached to the dead, then it must mean a second probation.
\nThese are the five arguments that are used to try to teach a second probation and they all use these same verses whether they hold to the limited or to one of the three forms of unlimited probation.<\/p>\n
c. Arguments Against the Second Probation Theory<\/p>\n
(1) The Scriptures Used<\/p>\n
First, the Scriptures used in favor of it will be dealt with. The first passage is Acts 3:21, but in this verse the all things is limited to that which was spoken by the prophets, and that did not include any kind of universalism, limited or unlimited. The second passage is 1 Corinthians 15:27\u201328, but in this passage the all things being subject to the Son does not mean the salvation of all, but only that even the unsaved will be in subjection to Him. This is all that this passage is teaching. The third passage is Colossians 1:20, but in this verse, \u201creconciliation\u201d does not mean all are saved. In fact, the very term \u201creconciliation\u201d only means that all are savable. They still must believe, and if they die without believing, there is no further opportunity. The fourth passage is Philippians 2:9\u201310, but again this passage only shows the subjection of all to God; it does not mean the salvation of all. Even unbelievers will some day be in subjection to Him. Fifth, as to their comparison of 1 Peter 3:19 with 4:6, they are ignoring the fact that these are two different contexts. In 3:19 the Greek word for \u201cpreaching\u201d is not the word that means \u201cto preach the gospel\u201d or \u201cto evangelize.\u201d It is a different word, keirusso, that simply means \u201cto proclaim.\u201d It is a proclamation not to save them, but a proclamation to condemn them. Furthermore, it was made to one group of spirits, those who were disobedient in Noah\u2019s day. In 4:6, the Greek wording means that the gospel had been preached to them while they were still alive but had now passed away.
\nSo none of these five passages that are used actually teach the doctrine of a second probation.<\/p>\n
(2) The Fixed State of the Unbelieving Dead<\/p>\n
The second argument against those who teach this doctrine is that the unbelieving dead are seen in a fixed state that cannot be altered. For example: Matthew 13:41\u201342 states that they are cast into a furnace of fire: there shall be the weeping and the gnashing of teeth. Matthew 22:13 states that they cast him out into the outer darkness; there shall be the weeping and the gnashing teeth. Matthew 24:51 states that it is a place of weeping and the gnashing of teeth. Matthew 25:30 states in outer darkness: there shall be the weeping and the gnashing of teeth. Luke 16:19\u201331 points out that the rich man could not pass from his place in Hell to Lazarus in Abraham\u2019s bosom; there was no crossing the line, and no future opportunity to do so. John 8:21 and 24 states that unless one believes, he will die in his sins and there is no possibility of belief after dying in sin. Second Peter 2:4 states that the unbelievers are committed to pits of darkness to be reserved unto judgment of the Great White Throne. Second Peter 2:9 says that the unrighteous are kept under judgment until the day of judgment. Jude 7 states that they are suffering the punishment of eternal fire. Jude 13 states that the blackness of darkness has been reserved for ever.
\nAll these passages show that the unbelieving dead are seen as being in a fixed state which cannot be altered.<\/p>\n
(3) The Basis of the Final Judgment<\/p>\n
The third argument is to point out that the final judgment is based on deeds done in the flesh and not on what happens in the intermediate state (Mat. 7:22\u201323; 10:32\u201333; 25:31\u201346; Lk. 12:46\u201348; 2 Cor. 5:9\u201310; Gal. 6:7\u20138; 2 Thes. 1:7\u201310).<\/p>\n
(4) The Final Decision Made in this Life<\/p>\n
The fourth argument is that, according to Scripture, the final decision is made in this life (2 Cor. 6:2; Heb. 9:27).<\/p>\n
(5) The Contradiction to Scripture<\/p>\n
The fifth argument is that any form of universalism is directly contrary to Scripture (Mat. 25:46; Jn. 5:29; Rev. 20:11\u201315).<\/p>\n
2. Soul-Sleeping<\/p>\n
The second and more popular false view is known as \u201csoul-sleeping.\u201d The meaning of soul-sleeping is that upon death the soul, the immaterial part of man, goes into unconscious sleep and the person who dies remains totally unconscious in body and soul until the resurrection. This false teaching of soul-sleeping will be discussed in two main parts.<\/p>\n
a. Arguments in Favor of Soul-Sleeping<\/p>\n
There are three main arguments that those who believe in soul-sleeping use to defend their position.<\/p>\n
(1) The Dead Viewed as Sleeping<\/p>\n
The first one is to refer to passages of Scripture that speak of the dead as \u201csleeping.\u201d Since there are passages of Scripture that describe the dead as sleeping, they conclude from these passages that it is the soul which sleeps.
\nIn the Old Testament, these are found in Psalm 13:3 and Daniel 12:2. In the New Testament: Matthew 9:24; 27:52; Mark 5:39; Luke 8:52; John 11:11\u201314; Acts 7:60; 13:36; 1 Corinthians 15:6, 18, 20, 51; 1 Thessalonians 4:13\u201314; and 2 Peter 3:4. These verses speak of the dead as sleeping, therefore, some teach from these passages that the soul sleeps.<\/p>\n
(2) The Dead Viewed as in an Unconscious State<\/p>\n
A second argument that they like to use is to point to verses which speak of the dead as being in \u201ca state of unconsciousness;\u201d therefore, the soul sleeps in an unconscious state until the resurrection. The passages they use are all in the Old Testament: Psalm 6:5: in death there is no remembrance; Psalm 30:9: \u2026 when I go down to the pit? Shall I praise you?; Psalm 115:17: The dead do not praise Jehovah, they go down in silence; \u2026; Psalm 146:4 states that the thoughts perish at death; Ecclesiastes 9:5\u20136: \u2026 the dead know not anything, nor have the emotions of love or hatred or envy; Ecclesiastes 9:10 states that there is no work, \u2026 device, \u2026 nor wisdom, in Sheol., \u2026; and Isaiah 38:18\u201319: \u2026 Sheol cannot praise you, the dead cannot celebrate you.
\nThese verses appear to speak of the dead as being in a state of unconsciousness, and that is the second reason some teach the doctrine of soul-sleeping.<\/p>\n
(3) The Determination of Eternal Destiny<\/p>\n
The third argument is that the eternal destiny is determined only at the final judgment, not upon death. The Scriptures they use to try to prove that point are: Matthew 7:22\u201323; 25:31\u201346; John 5:28\u201329; 2 Corinthians 5:10; and Revelation 20:11\u201315. On the basis of these verses, they teach that eternal destiny is determined only at final judgment, not at death. This is also used as evidence of unconscious soul-sleeping upon death until the resurrection.<\/p>\n
b. Arguments Against Soul-sleeping<\/p>\n
(1) Concerning the Term \u201cSleep\u201d<\/p>\n
The first argument concerns the term \u201csleep\u201d when it is used of death. Whenever the Bible speaks of death in the sense of sleep, it is always used of the physical body and not the soul, because the appearance of a sleeping body and a dead body are very much the same. So when the Bible speaks of sleep in the sense of death, it is only used of the body, not the soul.
\nFurthermore, it should be pointed out that whenever the Bible uses the term \u201csleep\u201d in reference to death, uniquely, it is never used of unbelievers. It is a term used only of believers, which shows God\u2019s viewpoint of the death of a believer. From God\u2019s perspective, the death of a believer is a temporary suspension of physical activity. For example, in physical sleep there is a temporary suspension of physical activity until one wakes up, but there is no suspension of the activity of the mind, the soul-spirit, and all the subconscious continues to operate. That is the way the Bible speaks of the believer. When he dies it is viewed as sleeping in that it is a temporary suspension of physical activity until the believer wakes up in the resurrection, but there is no suspension of soul-spirit activity.
\nThe word \u201csleep\u201d in reference to death is used only of the physical body and it is only used of believers to show what God\u2019s viewpoint is concerning the death of a believer.<\/p>\n
(2) Concerning Consciousness After Death<\/p>\n
The second argument that can be used against the teaching of soul-sleeping is that the Bible clearly shows that men are conscious after death. There are clear passages of Scripture that speak of the dead as being in a state of consciousness. Three passages speak of the Transfiguration: Matthew 17:1\u20138; Mark 9:2\u20138; and Luke 9:28\u201336. One of those men, Moses, had died and yet Moses is conscious even though he had died. In Luke 16:19\u201331, in the story of the rich man and Lazarus, it is obvious that the rich man is conscious, Lazarus is conscious, and Abraham is conscious, even though they are all dead. Two are recently dead and one has been long dead. Indeed, their physical bodies are asleep, but not their souls.<\/p>\n
(3) Concerning the Existence of Angels<\/p>\n
The third argument that can be used in response to those who teach soul-sleeping is that the existence of angels shows that spirits can live and function apart from bodies. One of the reasons people teach that soul-sleeping must be true is because they believe that disembodied spirits cannot function. That is why some teach the existence of an intermediate body and others teach soul-sleeping. However, the existence of angels shows that spirit beings can and do live and function apart from bodies (Heb. 1:14).<\/p>\n
(4) Concerning the Term Resurrection<\/p>\n
The fourth argument that could be used in response to those who teach soul-sleeping is that the term \u201cresurrection\u201d applies only to bodies, never to souls. One will never read of a soul\u2019s being resurrected from physical death (Mat. 27:52).<\/p>\n
(5) Concerning the Meaning of Death<\/p>\n
The fifth argument is that the very meaning of death is that the believer enters immediately into God\u2019s presence. This is the clear teaching of Scripture: upon death, the believer enters the presence of God (Acts 7:59; Phil. 1:23; 2 Cor. 5:6\u20138; Rev. 6:9\u201311; 7:9\u201317).<\/p>\n
(6) Concerning the Language of Appearance<\/p>\n
The sixth argument that can be used in response to the teaching of soul-sleeping is that the passages which speak in terms of the dead being in a state of unconsciousness are not dealing with the soul\u2019s being unconscious as such. Rather, some of these passages that are used of the unconscious state are merely the language of appearance. They are in reference to the body. But the issue is not the body, the issue is the soul. Some of these passages deal merely with the inability of the dead to continue the processes that were normal while living on the earth, since the body can no longer function.
\nAs for the Ecclesiastes passages, they record the conclusions of human philosophy and not the teaching of the Word of God. So even the passages which they use to try to show that men are unconscious after death do not teach soul-sleeping as such.<\/p>\n
(7) Concerning the Determination of Destiny<\/p>\n
The seventh argument that should be pointed out is that the destiny determined at the final judgment has to do only with the degree of punishment and not with the fact of punishment, present or future. There is present suffering for the soul with the worst to come after the final judgment. Now in Hell, only the soul is suffering, but later in the Lake of Fire, there will be suffering of both the soul and body. The verses that are used to try to prove that final determination is made only at the final judgement, not at death, too often confuse the various types of punishment. The issue of salvation is determined upon death; the final judgment determines only the degree of punishment. So like second probation, soul-sleeping is not the teaching of the Word of God.<\/p>\n
APPENDIX IX<\/p>\n
The Place of the Dead<\/p>\n
A. The Unseen World<\/p>\n
In the Hebrew Old Testament and the Greek New Testament there are a total of thirteen different terms describing the unseen world. These terms need to be understood to fully comprehend the place of the dead and the unseen world.<\/p>\n
1. Sheol<\/p>\n
The first term is the Hebrew word Sheol and therefore it is found only in the Old Testament.<\/p>\n
a. The Scriptures<\/p>\n
In the Old Testament there are a total of sixty-four references to this place, so there is extensive usage of this term. All sixty-four passages cannot be listed here, but its use is spread throughout the Old Testament, and it is not limited only to certain writers nor to a certain period of time. Among the Books of Moses, Sheol is mentioned in Genesis, Numbers, and Deuteronomy. In the historical books, it is mentioned in 1 Samuel, 2 Samuel, and 1 Kings. In the poetic books, it is mentioned in Job, Psalms, Proverbs, Ecclesiastes, and the Song of Solomon. In the Major Prophets, it is found in the Books of Isaiah and Ezekiel. Among the Minor Prophets, Sheol is mentioned by Hosea, Amos, Jonah, and Habbakuk. Sheol is a place known from the beginning to the end of Old Testament history.<\/p>\n
b. The Deductions<\/p>\n
From these sixty-four passages where this term is used, six deductions can be drawn concerning what Sheol was.
\nFirst: in the Old Testament period, Sheol was a place that both the righteous and the unrighteous expected to go upon death (Ps. 89:48). The righteous ones, the saints of the Old Testament, expected to go down to Sheol in Genesis 37:35; 42:38; 44:29, 31; Job 14:13; Psalm 16:10; and Jonah 2:2. The unrighteous also expected to go down to Sheol in Numbers 16:30, 33; Job 24:19; Psalm 9:17; 49:14; and Ezekiel 32:21.
\nSecond: Although both believers and unbelievers went down to Sheol in the Old Testament, it was far more dreadful for the unbelievers than it was for the believers (Job 24:19; Ps. 9:17; 49:14).
\nThird: there are different levels or compartments in Sheol. The fact that there are references to the lowest Sheol teaches the fact that there are different levels in Sheol or there are different compartments in Sheol (Deut. 32:22; Ps. 86:13).
\nFourth: the direction of Sheol was always downward (Gen. 37:35; 42:38; 44:29, 31; Num. 16:30, 33; 1 Sam. 2:6; 1 Kg. 2:6, 9; Job 7:9; 11:8; 17:16; 21:13; Ps. 30:3; Prov. 5:5; 7:27; 15:24; Is. 5:14; 14:9; Ezek. 32:21; Amos 9:2).
\nFifth: Sheol was a place of consciousness and those who went down to Sheol were in a state of consciousness (Is. 14:9\u201310; Jon. 2:2).
\nSixth: Sheol was not removed from God\u2019s jurisdiction (Job 26:6; Ps. 139:8; Deut. 32:22).<\/p>\n
2. Hades<\/p>\n
The second term for the unseen world is the Greek word Hades, and therefore is only found in the New Testament.<\/p>\n
a. The Scriptures<\/p>\n
Hades is mentioned in ten New Testament passages. Matthew 11:23: \u2026 you shall go down unto Hades: \u2026; Matthew 16:18: the gates of Hades; Luke 10:15: \u2026 you shall be brought down unto Hades; Luke 16:23: \u2026 in Hades he lifted up his eyes, \u2026; Acts 2:27 quotes Psalms 16:10: \u2026 you will not leave my soul unto Hades, \u2026; Acts 2:31: \u2026 neither was he left unto Hades, \u2026; Revelation 1:18: the Messiah is said to have the keys of death and Hades; Revelation 6:8: \u2026 his name was Death; and Hades, \u2026; Revelation 20:13: \u2026 death and Hades gave up the dead that were in them: \u2026; and Revelation 20:14: \u2026 death and Hades were cast into the Lake of Fire.<\/p>\n
b. The Deductions<\/p>\n
From these ten references on Hades in the New Testament, seven deductions can be drawn. First: Hades is the same as Sheol. Hades is the Greek term for the Old Testament Sheol, so everything that is true of Sheol is automatically true of Hades. This is evident from the fact that while Psalm 16:10 used the term Sheol, when that verse is quoted in the New Testament (Acts 2:27, 31), it is called Hades. So Sheol and Hades are one and the same, Sheol being the Hebrew term and Hades being the Greek term. Second: it was a place for both the righteous and the unrighteous. In Luke 16:19\u201331 the unrighteous rich man is in Hades. But the Righteous One, Jesus, was also in Hades, according to Acts 2:27, 31. Third: Hades had two main compartments (Lk. 16:19\u201331). The section for the unbeliever was Hades Proper, and the section for the believer was known as Abraham\u2019s Bosom. More will be said about this later. Fourth: although both believers and unbelievers went down to Hades, it was especially severe for the unbelievers (Mat. 11:23; Lk. 10:15; 16:19\u201331). Fifth: the direction of Hades was always downward, never upward (Mat. 11:23; Lk. 10:15). Sixth: it was a place of consciousness, not a place of unconsciousness (Lk. 16:19\u201331). Seventh: Hades is a temporary state, not the eternal state (Rev. 20:11\u201315).<\/p>\n
3. Abbadon<\/p>\n
The third biblical term for the unseen world is Abbadon. This is a Hebrew word that means \u201cdestruction.\u201d Being a Hebrew term, all but one verse are found in the Old Testament.<\/p>\n
a. The Scriptures<\/p>\n
It is used a total of seven times in Scripture. Job 26:6: \u2026 Abbadon has no covering; Job 28:22: [Abbadon] and death; Job 31:12: a fire that consumes unto [Abbadon]; Psalms 88:11: Shall your loving kindness be declared in the grave? Or your faithfulness in [Abbadon]?; Proverbs 15:11: Sheol and Abbadon are before Jehovah: \u2026; Proverbs 27:20: Sheol and Abbadon are never satisfied; \u2026; Revelation 9:11 calls the angel of the Abyss by his Hebrew name, Abbadon, and also gives his Greek name, Apollyon. The Greek word means the same as the Hebrew word: \u201cDestruction.\u201d<\/p>\n
b. The Deductions<\/p>\n
From these seven usages, one can make three deductions. First: in three of the seven usages, it is paralleled with Sheol (Job 26:6; Prov. 15:11; 27:20). All of the six Old Testament references were from poetical books. Hebrew poetry is not based upon rhythm or rhyme, but upon parallelism. Hence, in these three cases Sheol is paralleled with Abbadon or Abbadon is paralleled with Sheol. Second: the term is used only negatively. There is not a single positive reference to Abbadon; all of them have a negative connotation. Third: Abbadon is a Hebrew name for the unbeliever\u2019s side of Sheol or Hades. It has been pointed out that Hades consists of two major compartments: a side for the righteous and a side for the unrighteous. The term Abbadon was a Hebrew name for the unrighteous\u2019 or the unbeliever\u2019s side of Sheol or Hades.<\/p>\n
4. The Pit<\/p>\n
The fourth term for the unseen world is the expression \u201cthe Pit.\u201d This is also an Old Testament name for the unseen world.<\/p>\n
a. The Scriptures<\/p>\n
All together there are twenty-three references to the Pit. Not all of them will be listed here, but the books where it is mentioned are: Job, Psalms, Proverbs, Isaiah, and Ezekiel, with most of the references being in Ezekiel.<\/p>\n
b. The Deductions<\/p>\n
From these twenty-three references, three deductions can be made. First: like Abbadon, it is always used in negative terms. There is never anything positive about the Pit, but only negative. Second: the direction is always downward, never upward. Third: the term the Pit is a descriptive term for the unrighteous\u2019 portion of Sheol or Hades and so the term the Pit is synonymous with Abbadon. The latter is the proper name and the former a descriptive name.<\/p>\n
5. The Abyss<\/p>\n
The fifth term for the unseen world is the word Abyss. The word Abyss has at its root such concepts as \u201cthe netherworld\u201d or \u201cbottomless.\u201d Abyss is a Greek word, and therefore only found in the New Testament.<\/p>\n
a. The Scriptures<\/p>\n
This word is found in nine passages, and of these nine, seven are in Revelation. Luke 8:31: not command them to depart into the Abyss; Romans 10:7: Who shall descend into the Abyss?; Revelation 9:1: the key of the pit of the Abyss; Revelation 9:2: \u2026 he opened the pit of the Abyss; \u2026; Revelation 9:11: the angel of the Abyss; Revelation 11:7: the beast that comes up out of the Abyss; Revelation 17:8: The beast \u2026 is about to come up out of the Abyss, \u2026; Revelation 20:1: the key of the Abyss; and Revelation 20:3: and he cast him into the Abyss.<\/p>\n
b. The Deductions<\/p>\n
From these nine references to the Abyss, three deductions can be made. First: the direction is always downward. Second: it is never associated with human beings; it is always associated with fallen angels with the exception of the Antichrist. Since the Antichrist will be conceived by the power of Satan, he is connected with angelic beings and therefore also with the Abyss. Third: the Abyss is that section of Sheol or Hades which is a temporary place of confinement for fallen angels. When demons are cast out of people, they sometimes spend a temporary period of time in the Abyss and then they are released. So it is always a temporary place of confinement. Satan will be confined in the Abyss, but even for him it is temporary, for one thousand years\u2019 duration (Rev. 20:3).<\/p>\n
6. Tartarus<\/p>\n
The sixth term that speaks of the unseen world is the Greek word Tartarus.<\/p>\n
a. The Scripture<\/p>\n
It is found in only one passage of Scripture, 2 Peter 2:4:<\/p>\n
For if God spared not angels when they sinned, but cast them down to hell, and committed them to pits of darkness, to be reserved unto judgment; \u2026<\/p>\n
b. The Deductions<\/p>\n
Out of this one verse, five deductions can be made. First: it is called the pits of darkness, so it is given a negative connotation. Second: it is a place for fallen angels. Third: it is connected with fallen angels in connection with Noah. Whereas the Abyss is in connection with fallen angels in general, Tartarus is connected with fallen angels somehow related to the time of Noah. Fourth: the angels mentioned in this verse are obviously the same angels mentioned by Jude 6\u20137. Because of the connection between 2 Peter 2:4 and Jude 6\u20137, these angels are the same as the sons of God of Genesis six who intermarried with human women to try to corrupt the seed of the woman. Fifth: Tartarus is that portion of Sheol or Hades which is a permanent place of confinement for those fallen angels who sinned in Genesis six. While the Abyss is a temporary place of confinement for fallen angels, a place where fallen angels or demons come and go for periods of time, Tartarus is different; it is a permanent place of confinement. From this confinement, these angels will never be released, but will eventually go from Tartarus to the Lake of Fire. These angels will never be free again. The reason these fallen angels are kept in a special place, Tartarus, instead of the Abyss, is because of the special nature of their sin. These are the ones who in Genesis six took on male form and intermarried with human women in order to corrupt the seed of the woman of Genesis 3:15. What they produced was a grotesque race. It is because of the existence of that grotesque race that the wickedness of man reached its epitome, necessitating a worldwide flood to destroy all humanity with the exception of one family, the family of Noah.
\nSo then, Tartarus is that portion of Sheol or Hades which is a permanent place of confinement for those angels who sinned in Genesis six.<\/p>\n
7. Hell<\/p>\n
a. The Origin of the Word<\/p>\n
The seventh term is \u201cHell.\u201d The English word \u201cHell\u201d comes from a Teutonic root which means \u201cto hide\u201d or \u201cto cover.\u201d There is no special Hebrew or Greek term for the word \u201cHell\u201d in Scripture. That probably was not the best term to come up with, but that is the term with which the English-speaking world is familiar, so it must be used. But again, neither the Hebrew nor the Greek has a singular term that means \u201cHell.\u201d The concept of Hell is included in some of the concepts of Sheol and Hades, and are totally found in the concepts of Abbadon and the Pit. So while the Scriptures do not actually use a special term for \u201cHell,\u201d the concepts of Hell are definitely biblical. What people call \u201cHell\u201d is what the Old Testament calls Abbadon or the Pit, the unrighteous side of Sheol or Hades.
\nBased upon what has already been stated about the unrighteous side of Sheol or Hades, and what has been stated about Abbadon or the Pit, this Hell contains unsaved humans only. It does not include fallen angels, because fallen angels are in two other places, the Abyss or Tartarus. While Hell contains certain concepts of Sheol or Hades and totally the concepts of Abbadon and the Pit, it excludes the concepts of the Abyss and Tartarus, for these places are for fallen angels only.<\/p>\n
b. The Conditions in Hell<\/p>\n
Based upon what is known of Abbadon or the Pit, one can determine the conditions of those in Hell. First: they exist as shades, merely shades with no more reality than that. Indeed, when the Bible describes the people already in the unrighteous side of Sheol, it describes them by using a Hebrew term that means \u201cshades\u201d (Prov. 9:18; Is. 14:9). Second: they are in torment (Lk. 16:23\u201325).
\nFrom what is known about Abbadon and the Pit, three things can be said about Hell. First: there is a total absence of righteousness. Second: it is a place that is separated from God. Third: it is a place of judgment.<\/p>\n
8. Gehenna<\/p>\n
The eighth term for the unseen world is the word Gehenna, which is a Greek term. Three things should be mentioned about this place.<\/p>\n
a. Origin of the Concept of Gehenna<\/p>\n
Although the term Gehenna is Greek, the origin of the concept is from the Hebrew. It is actually a combination of two Hebrew words. The first word is Gei and the second word is Hinnom; Gei Hinnom means \u201cthe Valley of Hinnom,\u201d which is a valley outside the walls of Jerusalem. The Valley of Hinnom circles Jerusalem along the west side of the wall around to the south side, where it meets another valley known as the Kidron Valley, coming down from the east side of the city.
\nThe Valley of Hinnom in the Old Testament was a place where some of the wicked kings of Israel practiced human sacrifice. The practice of human sacrifice meant that it was a place for the burning of humans (2 Kg. 23:10; 2 Chr. 28:3; 33:6; Is. 30:33; Jer. 7:31\u201332; 19:1\u201315). So the origin of the New Testament Gehenna comes from the Hebrew words Gei Hinnom. The Old Testament concept of the burning of humans physically moves into the New Testament concept with the word Gehenna, and describes the unseen world and the eternal burning of humans.<\/p>\n
b. The Scriptures<\/p>\n
There are twelve references to Gehenna. Eleven of these references are in the Gospels and one is outside of the Gospels: Matthew 5:22: \u2026 and whosoever shall say, You fool, shall be in danger of the [Gehenna] of fire; Matthew 5:29: not your whole body be cast into [Gehenna]; Matthew 5:30: not your whole body go into [Gehenna]; Matthew 10:28: \u2026 fear him who is able to destroy both soul and body in [Gehenna]; Matthew 18:9: to be cast into the [Gehenna] of fire; Matthew 23:15: a son of [Gehenna]; Matthew 23:33: \u2026 how shall ye escape the judgment of [Gehenna]?; Mark 9:43: having your two hands to go into [Gehenna]; Mark 9:45: having your two feet to be cast into [Gehenna]; Mark 9:47: having two eyes to be cast into [Gehenna]; Luke 12:5: \u2026 Fear him, who after he has killed has the power to cast into [Gehenna]; \u2026; and James 3:6: and is set on fire by [Gehenna].<\/p>\n
c. The Deductions<\/p>\n
From these twelve references in the Greek New Testament, four deductions can be drawn. First: Gehenna is the eternal abode of the lost, both angels and men. Second: the punishment in Gehenna includes both soul and body. That is why Gehenna must not be translated as \u201cHell,\u201d nor should it be equated with Hell. Hell, as will be shown, is a temporary place and it is for the soul only, but Gehenna is an eternal place and it includes both the soul and the body. Third: it is an eternal torment. Fourth: Gehenna is associated with fire, and fire is the source of torment.<\/p>\n
9. The Lake of Fire<\/p>\n
The ninth term for the unseen world is the Lake of Fire.<\/p>\n
a. The Scriptures<\/p>\n
The term Lake of Fire is found in four passages of Scripture, all of which are in Revelation: Revelation 19:20: the beast and the false prophet are cast into the Lake of Fire; Revelation 20:10 states that Satan is thrown into the Lake of Fire; Revelation 20:14: \u2026 death and Hades were cast into the Lake of Fire; and Revelation 21:8, which states that the Lake of Fire is called the Second Death.<\/p>\n
b. The Deductions<\/p>\n
From these four references in Revelation, one can make four deductions. First: the Lake of Fire is the eternal abode of all lost ones, both angels and men. Second: the punishment includes both the soul and the body. Both Death and Hades are cast into the Lake of Fire. Death refers to the material part of man, the body; Hades refers to the immaterial part of man, the soul and spirit. The Lake of Fire is a punishment for both of these. Third: the Lake of Fire is the same as Gehenna. Gehenna is the proper name and the Lake of Fire is a descriptive name. Fourth: the Lake of Fire is associated with fire and brimstone as the source of torment.<\/p>\n
10. Abraham\u2019s Bosom<\/p>\n
The tenth term is \u201cAbraham\u2019s Bosom.\u201d<\/p>\n
a. The Scripture<\/p>\n
While in the rabbinic writings this is a very common term, in the Scriptures it is found only in Luke 16:22\u201323:<\/p>\n
And it came to pass, that the beggar died, and that he was carried away by the angels into Abraham\u2019s Bosom: and the rich man also died, and was buried. And in Hades he lifted up his eyes, being in torments, and sees Abraham afar off, and Lazarus in his bosom.<\/p>\n
b. The Deductions<\/p>\n
Although it is found only in these two verses, nevertheless six things can be deduced from these two verses.
\nFirst: Abraham\u2019s Bosom is for righteous ones only; there are no unrighteous ones in Abraham\u2019s Bosom.
\nSecond: it is located adjacent to Hell. It is not in Hell, but is located adjacent to Hell, so that those in Hell, like the rich man, are able to see what is going on in Abraham\u2019s Bosom, though they have no way of getting there.
\nThird: while Hell and Abraham\u2019s Bosom are next to each other, they are separated by an impassable gulf. Although each side can see the other and those in them can converse with each other, they can not cross over from one to the other.
\nFourth: Abraham\u2019s Bosom is that portion of Sheol or Hades which was a place for the righteous, whereas Hell was the place for the unrighteous humans.
\nFifth: the term \u201cAbraham\u2019s Bosom\u201d is a figure of speech describing a guest at a feast, reclining on the breast of his neighbor. Just as in the Gospel of John, John was reclining at Jesus\u2019 bosom at the Feast of Passover, this is what Lazarus was doing in Abraham\u2019s Bosom. This is a figure of speech of a guest at a feast, reclining on the breast of his neighbor or his host.
\nSixth: Abraham\u2019s Bosom symbolized blessedness after death. While Lazarus did not do well when he was living as far as the material world was concerned, after death he was indeed in a state of blessedness.<\/p>\n
11. Paradise<\/p>\n
The eleventh term concerning the unseen world is \u201cParadise.\u201d The Greek word and its Hebrew equivalent means \u201ca royal park\u201d or \u201ca garden.\u201d<\/p>\n
a. The Scriptures<\/p>\n
It is a New Testament term only, and it is found in three passages: Luke 23:43, where Jesus said to the other person dying on the cross: Today shall you be with me in Paradise; 2 Corinthians 12:4, which states that Paul was caught up into Paradise; Revelation 2:7, which speaks of the future: the tree of life will be in the Paradise of God.<\/p>\n
b. The Deductions<\/p>\n
From these three passages, three deductions can be made concerning Paradise.
\nFirst: it is a term describing the abode of the righteous ones, no matter where that abode may be at any point in time. In Luke 23:43, it is the same as Abraham\u2019s Bosom because at that point all the righteous one went down to the righteous side of Sheol or Hades, known as Abraham\u2019s Bosom or Paradise. Until the death of Jesus, Paradise was in Abraham\u2019s Bosom.
\nSecond: according to 2 Corinthians 12:4, Paradise today is in Heaven. After the Ascension of Jesus, Abraham\u2019s Bosom was eliminated. Believers no longer descend down to Abraham\u2019s Bosom, but now go directly into Heaven. Today the believer\u2019s abode is Heaven, and so now Paradise is in Heaven.
\nThird: Revelation 2:7 speaks of the future, when Paradise will be in the New Jerusalem, which means that the abode of Paradise will change again. As the New Jerusalem on the new earth will be the abode of all believers after the Messianic Kingdom, even so, Paradise is going to be in the New Jerusalem.
\nTo summarize: from Adam until the Ascension of Jesus, Paradise was in Abraham\u2019s Bosom. From the Ascension of Jesus until the end of the Millennium, Paradise is in Heaven. Then after the Millennium and for all eternity, Paradise will be in the New Jerusalem on the new earth.<\/p>\n
12. Heaven<\/p>\n
Another term for the unseen world is \u201cHeaven.\u201d<\/p>\n
a. The Distinctions<\/p>\n
The Bible speaks of three different heavens. Not all three are concerned with the unseen world. The first heaven is the atmosphere, because that is the heaven where birds are flying (Gen. 1:20, 26; Jer. 4:25; Hag. 1:10; Mat. 8:20; 13:32; Acts 10:12; 14:17).
\nThe second heaven is what is called \u201cspace.\u201d This is the heaven where the sun, moon, and stars are said to be located (Gen. 1:14\u201318; 22:17; 26:4; Mat. 24:29; Heb. 11:12; Rev. 6:13). The first and second heavens are not part of the unseen world; they are visible.
\nHowever, it is the Third Heaven which is part of the unseen world. It is the abode of God; it is where God dwells (2 Cor. 12:1\u20134).<\/p>\n
b. The Scriptures<\/p>\n
There are a total of thirty-nine passages of Scripture that speak about the Third Heaven. In the Old Testament, it is found in the Books of Genesis, Deuteronomy, 1 Kings, 2 Kings, 2 Chronicles, Job, Psalms, Ecclesiastes, Isaiah, Daniel, and Amos. In the New Testament, the Third Heaven is found in the Books of Matthew, Mark, Luke, John, Acts, 2 Corinthians, Ephesians, Colossians, 1 Thessalonians, Hebrews, and 1 Peter.<\/p>\n
c. The Deductions<\/p>\n
From these thirty-nine references to the Third Heaven, one can make a total of eight deductions.
\nFirst: the existence of the Third Heaven, the abode of God, has been testified of by eyewitnesses, for there are eyewitnesses who have seen the Third Heaven. Jesus, Who came from there, testified to its existence (Jn. 6); Paul was caught up to the Third Heaven to receive special revelation (2 Cor. 12:1\u20134). The Apostle John saw a vision of the Third Heaven, and was even told to come up there to be shown things to come (Rev. 4:1). He witnessed things in Heaven and wrote about them throughout the Book of Revelation. So its existence has been testified to by eyewitnesses.
\nSecond: the Third Heaven is the abode of God; it is where God lives.
\nThird: it is also the abode of the elect angels; this is where the good, elect, holy, unfallen angels reside as well.
\nFourth: Heaven is a real and definite place.
\nFifth: Heaven is always upward. It is above the earth, it is above the sky, it is above space. It is above the earth, above the first heaven and above the second heaven.
\nSixth: it is also the place from where God rules providentially, by sovereignty; every aspect of His rule is from the Third Heaven.
\nSeventh: this is the place where God receives worship.
\nEighth: it is now the home of departed saints. No longer do believers go down to Abraham\u2019s Bosom; they now go directly into Heaven. It is the home of the departed saints.<\/p>\n
13. The New Jerusalem<\/p>\n
The thirteenth term used to describe the unseen world is the New Jerusalem.<\/p>\n
a. The Scriptures<\/p>\n
The New Jerusalem is mentioned in three passages.
\nFirst: Galatians 4:26, where it is stated that the Jerusalem that is above is free, unlike the Jerusalem on earth that is in bondage.
\nSecond: Hebrews 12:22\u201324, which speaks of the Heavenly Jerusalem as being the abode of God, the elect angels, and redeemed men.
\nThird: Revelation 21:1\u201322:5, which teaches that the New Jerusalem will be on the new earth and gives some detailed descriptions of what the New Jerusalem is going to be like.<\/p>\n
b. The Deductions<\/p>\n
From these passages of Scripture on the New Jerusalem, one can draw six deductions. First: it is now above the earth; it already exists and it is now in the Third Heaven. Second: it is the abode of the whole Triune God; it is the abode of the Father, the Son, and the Spirit. Third: it is also the abode of the elect angels; it is where the unfallen angels live. Fourth: it is also the abode of redeemed saints; it is where the redeemed saints are now. Fifth: the New Jerusalem is synonymous with Heaven; they are one and the same. One could also say that the New Jerusalem is now in Heaven, but either way they are in the same locale and are more or less synonymous. Sixth: in that future when the new earth is created, Heaven or the New Jerusalem will come down upon the new earth. The eternal abode of the Triune God, the elect angels, and the redeemed men will be in the New Jerusalem on the new earth. If one distinguishes between Heaven and the New Jerusalem, then one can say that believers now go to the New Jerusalem in Heaven, and eventually the New Jerusalem will be placed on the new earth, when the new earth is created after the Messianic Kingdom.<\/p>\n
14. Conclusions<\/p>\n
a. The Terms Sheol and Hades<\/p>\n
First: Sheol and Hades are one and the same. Sheol is the Hebrew term and Hades is the Greek term for one and the same thing. The location of Sheol or Hades is in the center of the earth as can be seen in three ways. First: in the Old Testament it was called the \u201cnether parts of the earth\u201d (Ezek. 26:20; 31:14, 16, 18; 32:18, 24). In Ephesians 4:9\u201310, Hades was called the lower parts of the earth. So the Hades in the lower parts of the earth corresponds to the Sheol in the \u201cnether parts of the earth.\u201d Third: in Matthew 12:40, Hades is said to be in the heart or in the \u201ccenter\u201d of the earth. As far as location is concerned, Sheol or Hades is located in the center of the earth. That is one of the reasons why Sheol or Hades is temporary, because when this earth is done away with at the end of the Messianic Kingdom, Sheol or Hades will no longer exist.
\nSecond: Sheol or Hades has two primary compartments. One primary compartment was for the righteous ones, and this righteous side was known as Abraham\u2019s Bosom. Between Adam and the Ascension of Jesus, Paradise was located in Abraham\u2019s Bosom. The second primary compartment was for the unrighteous ones, both angels and humans. This second compartment has three parts. As far as humans are concerned, they are located in Hades Proper, better known among believers today as Hell. This part is also known by two other names: Abbadon and the Pit. The two other parts in the unrighteous side are for fallen angels. One of these is the Abyss, which is a temporary place of confinement for fallen angels. The other is Tartarus, which is the place of confinement for those angels who sinned in Genesis six. So Sheol or Hades had two primary compartments. The righteous side was known as Abraham\u2019s Bosom. The unrighteous side had three subdivisions of its own: for humans it is Hades or Hell, also known as Abbadon or the Pit; and for the fallen angels, the Abyss and Tartarus.<\/p>\n
b. The Terms Gehenna and the Lake of Fire<\/p>\n
The second conclusion to be drawn is that the terms Gehenna and the Lake of Fire refer to one and the same place. It is the final abode of the unrighteous ones, both angels and men. It should be kept in mind that Sheol or Hades is a temporary place, regardless of one\u2019s condition. The righteous side of Sheol or Hades has already been eliminated with the Ascension of the Messiah. The unrighteous side is also temporary, because the eternal abode of the unrighteous ones will not be Hell nor the Abyss nor Tartarus, but will be Gehenna, the Lake of Fire.<\/p>\n
c. Heaven<\/p>\n
Heaven is the abode of God; it is the abode of the elect or good angels; it is the abode of believers who have passed away; and it is the abode of the dead saints. It is the present place of Paradise. At one time Paradise was located in Abraham\u2019s Bosom, but now Paradise is in Heaven. Heaven is either the same as the New Jerusalem or the New Jerusalem is in Heaven.<\/p>\n
B. The Place of the Dead in the Old Testament<\/p>\n
1. The Scripture<\/p>\n
Perhaps the best single passage that clearly pictures what the situation was before the death, Resurrection, and Ascension of Jesus is Luke 16:19\u201331. It is the story of the rich man and Lazarus. It should be noted that this is not a parable. Jesus did not call it a parable. Parables do not have proper names. It is a real story that Jesus told.
\nWhat is described in Luke 16:19\u201331 is the situation beginning with Adam until the Ascension of Jesus. When speaking of the place of the dead in the Old Testament, it does not mean Old Testament history only, but includes Old Testament history all the way through gospel history until the Ascension of Jesus. The dividing line between what is true concerning the place of the dead for the Old Testament saints and the place of the dead for the New Testament saints is the Ascension of Jesus into Heaven.<\/p>\n
2. The Conditions from Adam to the Ascension of the Messiah<\/p>\n
Four things can be pointed out concerning the place of the dead until the Ascension of Jesus from Luke 16:19\u201331.
\nFirst: every person who died, whether they were righteous or unrighteous went down to Sheol or Hades which, as was noted, is in the center of the earth.
\nSecond: the righteous went into Abraham\u2019s Bosom, where Paradise was located at that time. While the animal blood sacrifices were sufficient to keep the Old Testament saint out of Hell, they were not sufficient to get them into Heaven. The Old Testament saint was saved the same way believers are saved today: by grace through faith. In both cases, however, there was the element of blood. Until the death of Jesus, the blood sacrifice that was necessary was that of the animal blood and the sacrificial system of the Mosaic Law. Because this was animal blood, the blood sacrifices only covered the sins of the saints, but did not remove them. As Hebrews 10:1\u20134 emphasizes, it is impossible that the blood of bulls and goats [the blood of animals] should take away sin. The reason the blood sacrifices, while sufficient to keep the Old Testament Saints out of Hell, were not sufficient to get them into Heaven is because the blood sacrifices only covered sin, but they did not remove it. Nevertheless, Abraham\u2019s Bosom, where Paradise was located, was a place of bliss for the immaterial part of the Old Testament saint or the soul of the Old Testament saint.
\nThird: the unrighteous went into Hades Proper, better known as Hell or Abbadon or the Pit. Unlike Abraham\u2019s Bosom, Hades proper or Hell, was a place of torment.
\nFourth: there was an impassable gulf between the two sides of Sheol or Hades. It was possible to see across this gulf, it was possible to converse across this gulf, but it was impossible to cross over from one side to the other. Obviously, if it were possible, all of the crossing would be in one direction only, as no one in Abraham\u2019s Bosom would want to go to Hell, but those in Hell would definitely desire to enter into Abraham\u2019s Bosom. This was the situation from the time of Adam until the Ascension of Jesus.<\/p>\n
C. The Place of the Dead Today<\/p>\n
1. The Believers<\/p>\n
The work of the Messiah changed the whole situation for the believers. In particular, three acts of the Messiah effected that change.
\nFirst: the death of the Messiah. When Jesus died, He died for all sins. He also died for all the world\u2019s sins of all time\u2014those committed before His death and those committed after His death. It was also the death of Jesus that removed the sins of the Old Testament saints.
\nSecond: the descent of the Messiah. When Jesus died, His soul, His immaterial part, descended into the righteous portion of Sheol or Hades. In Matthew 12:40, Jesus predicted that He must go down into the heart of the earth where Sheol or Hades is located. Ephesians 4:9 states that Jesus descended into the lower parts of the earth. First Peter 3:18\u201319 points out that in His spirit, Jesus preached unto the spirits in prison. These spirits were the unrighteous ones in Hell. Some have misunderstood this verse and taught that since He preached, He preached the gospel to them and gave them a second chance to be saved. However, the Greek word that is used here is not the Greek word that means \u201cto preach the gospel,\u201d but it is a Greek word that simply means \u201cto make a proclamation.\u201d What happened when Jesus descended is that His spirit made a proclamation that His death guarantees the judgment of the unsaved. Jesus made the proclamation to those in Hell. Because of this, some assumed that Jesus descended into Hell and this He did not. He told the dying thief on the cross that on that very day, the both of them would be in Paradise, not in Hell. When Jesus died, His spirit descended to the righteous side of Sheol or Hades, Abraham\u2019s Bosom. As has been noted, if one were in Abraham\u2019s Bosom, he could see those in Hell and converse with those in Hell. So the spirit of Jesus descended into Abraham\u2019s Bosom and He made the proclamation that the death of the Messiah guaranteed their future judgment. Those who were to benefit from the death of Jesus were the souls of Abraham\u2019s Bosom only, not the souls of Hell.
\nThird: the Ascension of the Messiah. When the Messiah ascended into Heaven, He took the souls of the Old Testament saints with Him; he led captivity captive (Eph. 4:8\u201310). Those who had been captive within the confines of Abraham\u2019s Bosom were now taken out of Abraham\u2019s Bosom. All the righteous souls who had died before the death of Jesus ascended with Jesus into Heaven. As a result Abraham\u2019s Bosom, the righteous side of Sheol or Hades, has been eliminated and Paradise is no longer in Abraham\u2019s Bosom. Paradise is now in the Third Heaven (2 Cor. 12:1\u20134).
\nAs a result of these three acts of the Messiah, the souls of saints today go immediately into Heaven. No longer is there a temporary \u201cholding pattern.\u201d The moment a believer dies, he goes immediately into the presence of God. Second Corinthians 5:6\u20138 teaches that to be absent from the body is to be present with the Lord, and the Lord is in the Third Heaven. Philippians 1:21\u201323 states that to depart in death is to be with the Messiah, and the Messiah is in the Third Heaven, seated at the right hand of God the Father.<\/p>\n
2. The Unbelievers<\/p>\n
As far as unbelievers are concerned, nothing has changed for them. What happens to unbelievers today is a continuation of what was true before the Ascension of Jesus. The souls of unbelievers still go down to Hades Proper or Hell.<\/p>\n
D. The Place of the Dead in the Future<\/p>\n
1. The Future of the Believers<\/p>\n
a. The Messianic Kingdom<\/p>\n
John describes the saints who are to take part in the millennial reign of the Messiah in Revelation 20:4\u20136.
\nConcerning the Church saints, in verse 4, those to whom judgment was given will be resurrected at the Rapture. The judgment spoken of here is the Judgment Seat of the Messiah, the judgment of the believer\u2019s works, which determines their position in the Kingdom. The Church saints will then return with Jesus at the Second Coming and they will co-reign with Him on earth for the one thousand years of the Kingdom.
\nThe Tribulation saints, those who had been beheaded for the testimony of Jesus will also be resurrected after the Second Coming. They will also co-reign, like the Church saints, with the Messiah for one thousand years.
\nAs for the Old Testament saints, they will be resurrected only after the Second Coming (Is. 26:19; Dan. 12:2), and they will be inside the Promised Land during the Kingdom. The Old Testament saints will inherit all of the Promised Land.<\/p>\n
b. The Eternal Order<\/p>\n
The second phase of the future of the believers will be the Eternal Order or the Eternal State, which will be in the New Jerusalem. The New Jerusalem, which is now in the Third Heaven, or is the same as the Third Heaven, will come down upon that new earth which God will create after the Messianic Kingdom (Rev. 21:1\u201322:5). At that point, Paradise will be in the New Jerusalem upon the new earth (Rev. 2:7).
\nThe future of the believers, ultimately in the Eternal State, will be in the New Jerusalem upon the new earth which God is going to create at that time.<\/p>\n
2. The Future of the Unbelievers<\/p>\n
a. The Eternal State<\/p>\n
The unbelievers are going to remain in Sheol or Hades until the end of the Messianic Kingdom. It is only at the end of the one thousand years that the souls of the unbelievers will be taken out of Hades or Hell (Rev. 20:11\u201315). This removal of the souls out of Hell is known as the Second Resurrection because all the bodies of the unbelievers will be resurrected, and all the souls of unbelievers will be removed from Hell so, at this point, Hell is going to be eliminated.
\nAfter the Second Resurrection, in which the souls of Hell are removed and the bodies of the unbelievers are resurrected and reunited with those souls, all of these unbelievers will then stand before the Great White Throne Judgment. The purpose of the Great White Throne Judgment is not to determine whether they were saved or unsaved; that is determined forever upon death. The purpose of this Great White Throne Judgment is to determine degree of punishment, because some will suffer more severely than other.
\nAfter the Great White Throne Judgment will come the final abode of all unbelievers, which will be Gehenna or the Lake of Fire.<\/p>\n
b. The Scriptures<\/p>\n
The passages concerning Gehenna and the Lake of Fire were discussed earlier. From these passages it was determined that the eternal abode of the unbeliever is the Lake of Fire.<\/p>\n
c. The Descriptive Phrases<\/p>\n
There are nine phrases that describe the eternal state of the unbeliever. First: the Gehenna of fire (Mat. 5:22; 18:9). Second: the judgment of Gehenna (Mat. 23:33). Third: the outer darkness; as over against the place of light, this is the place of outer darkness (Mat. 8:12; 22:13; 25:30). Fourth: unquenchable fire; the Lake of Fire burns forever, so this is the unquenchable fire (Mat. 3:12; Mk. 9:43; Lk. 3:17). Fifth: the eternal fire; it emphasizes the eternality of the Lake of Fire (Mat. 25:41; Jude 7). Sixth: the eternal destruction (2 Thes. 1:9); again, it is a view of a continuous, eternal, unending destruction. It is a place of torment indeed. Seventh: the furnace of fire. Often the term fire is the issue, since that is the means of torment (Mat. 13:42, 50). Eighth: the blackness of darkness, again emphasizing the opposite of light (2 Pet. 2:17; Jude 13). Ninth: the second death; the first death is physical death and the second death is eternal, spiritual death in the Lake of Fire (Rev. 2:11; 20:14; 21:8).<\/p>\n
d. The State of the Unbeliever in the Lake of Fire<\/p>\n
What is the state of the unbeliever in the Lake of Fire? It is a place where there is smoke of \u2026 torment (Rev. 14:10\u201311), a fire that is not quenchable (Mk. 9:48). It is a state of weeping and gnashing of teeth (Mat. 8:12; 13:42, 50; 22:13; 24:51; 25:30; Lk. 13:28); it is a place of unholy associations (Rev. 21:8; 22:15); it is a state of suffering the wrath of God eternally (Jn. 3:36).<\/p>\n
e. The Deductions<\/p>\n
Eight deductions can be drawn concerning the place of the dead in the future for the unbeliever: first, it is a total deprivation of divine favor; second, it is an endless disturbance of life; third, it is a time of pain in body and in soul; fourth, there are pangs of conscience; fifth, it is anguish; sixth, it is a place of despair; seventh, it is torment; and eighth, it is an eternal state of consciousness.<\/p>\n
f. The Duration<\/p>\n
The duration of this kind of torment is eternal (Rev. 14:11). It carries the same duration as the eternal bliss for the saints (Mat. 25:46). It is stated that \u201ctheir worm never dies\u201d (Mk. 9:48).<\/p>\n
E. False Views Concerning the Place of the Dead<\/p>\n
There are two main false views and both of these originated primarily with Roman Catholicism.<\/p>\n
1. The Teaching Concerning Limbus Infantum<\/p>\n
The first false view is known as Limbus Infantum. This has to do with those who die in infancy. The word limbus is a Latin word which means \u201cedge.\u201d In Catholicism the Limbus Infantum is a place at the edge of Hell; it is a place where unbaptized infants go. If an infant dies in an unbaptized state, he will not go to Hell because he was an infant, but neither will he go to Heaven because he was not baptized. Rather, they teach that there is a special place at the edge of Hell where an unbaptized infant goes. He suffers no punishment, but he is excluded from the blessings of Heaven.
\nThis false teaching concerning the place of the dead can be criticized in two points. First: this entire view is based upon another false doctrine known as \u201cbaptismal regeneration,\u201d meaning that by means of water baptism one can be saved. They believe that if an infant is baptized, those few drops of water save the infant spiritually. Because they believe in baptismal regeneration, because they believe that baptism saves the infant but a lack of baptism does not, they came up with a place that infants can go which is neither Heaven nor Hell, but a place at the edge of Hell.
\nSecond: the Bible nowhere speaks of such a place. It is purely a tradition and one should not develop one\u2019s theology from church tradition. The Bible is the only authority for all matters of both faith and practice.<\/p>\n
2. The Teaching Concerning Purgatory<\/p>\n
The second false view concerning the place of the dead is the teaching concerning Purgatory. This is a more common false position.<\/p>\n
a. The Concept of Purgatory<\/p>\n
The word \u201cpurgatory\u201d comes from a Latin term that means \u201cto purge.\u201d Purgatory, according to Catholicism, is a place of purification for those who are not bad enough to go to Hell, but not good enough to go to Heaven. One spends a duration of time in Purgatory and then finally he can go to Heaven.
\nThe length of time one must spend in Purgatory varies according to the needs of individuals. Time in Purgatory can be shortened by prayers, by good works, by attending Mass, by penance, and by the purchasing of indulgences.<\/p>\n
b. The Attempted Support for Purgatory<\/p>\n
In trying to support this teaching from Scripture, six passages are used: Isaiah 4:4 speaks of the blood of Jerusalem being purged; Micah 7:8: \u2026 when I sit in darkness, Jehovah will be a light unto me; Zechariah 9:11: \u2026 set free your prisoners from the pit.\u2026; Malachi 3:2: \u2026 for he is like a refiner\u2019s fire, and like fullers\u2019 soap: \u2026; 1 Corinthians 3:13\u201317 speaks of the fire at the Judgment Seat of the Messiah; and 1 Corinthians 15:29 speaks of the baptism for the dead.
\nThese are the six \u201cevidences\u201d from Scripture that they use to try to prove the doctrine of Purgatory. In reality, however, none of them actually teach any such concept as Purgatory. Not one of the passages describes a period of purging after death for the purpose of qualifying for Heaven.
\nActually, their main support is apocryphal. The key proof comes from the Apocrypha, not from Scripture. The particular passage that they use in the Apocrypha is 2 Maccabees 12:41\u201345:<\/p>\n
All men therefore praising the Lord, the righteous judge who had opened the things that were hid betook themselves to prayer and besought him that a sin committed might wholly be put out of remembrance. Besides that noble Judah exhorted the people to keep themselves from sin for so much as they saw before their eyes the things that came to pass for the sins of those that were slain. And when he had made a gathering throughout the company to the sum of two thousand drachmas of silver, he sent it to Jerusalem to offer a sin offering doing therein very well and honestly in that he was mindful of the resurrection. For if he had not hoped that were slain should have risen again, it had been superfluous and vain to pray for the dead. And also in that he perceived that there was great favor laid up for those that died Godly, it was a holy and good though whereupon he made a reconciliation for the dead that they might be delivered from sin.<\/p>\n
This is the main evidence that the Roman Catholic Church actually uses to teach the doctrine of Purgatory. This is why they have chosen to make the books of the Maccabees part of Scripture, though it was never accepted by the Jews and, in the time of Jesus, the books of the Maccabees were never classed among that which was known as Scripture.<\/p>\n
c. A Critique of the Doctrine of Purgatory<\/p>\n
Three criticisms can be leveled against the doctrine of Purgatory.
\nFirst: none of the six passages of Scripture that they cite actually teach that there is any such place as Purgatory. Isaiah 4:4 talks about the forgiveness of the sins of Jerusalem at the end of the Tribulation. Micah 7:8 is a spiritual truth that even when the believer is forced into a place of darkness, God will be light unto him. This passage is not saying that that person is in Purgatory. Zechariah 9:11 is speaking of a future resurrection and not Purgatory. Malachi 3:2 speaks of the judgments of the Great Tribulation and not Purgatory. First Corinthians 3:13\u201317 speaks about the Judgment Seat of the Messiah after the Rapture in Heaven, not Purgatory. As for 1 Corinthians 15:29, whatever the baptism for the dead may actually mean, it does not even hint of a place of refining in Purgatory. So none of the Scriptures cited actually teach that there is any such place as Purgatory.
\nSecond: the apocryphal citation which was quoted above actually proves far too much for the Catholic Church, because the specific sin in that passage was the sin of idolatry. And yet idolatry is one of the \u201cseven deadly sins\u201d in Catholicism for which there can only be Hell, not Purgatory. So even when they use the citation from the book of the Maccabees, it proves too much because the sin was idolatry, and even in Catholicism that is not solved by Purgatory, but by Hell.
\nThird: the concept of Purgatory is a very clear denial of the finished work of the Messiah. The teaching of the New Testament is that when Jesus died on the cross it was a finished work and the finished work of the Messiah means that the sins of the believer have once and for all been purified. The believer does not need to go through a period of purging and purifying in Purgatory (Titus 2:14; Heb. 1:3). The work of the Messiah is finished, and that includes the total forgiveness of sins, so that the believer need not go through a temporary period of purging in Purgatory before he can enter into Heaven.<\/p>\n
APPENDIX X<\/p>\n
The Remnant of Israel: Past, Present, and Future<\/p>\n
Introduction<\/p>\n
1. Meaning<\/p>\n
The doctrine of the Remnant of Israel means that there are always some who believe within the Jewish nation as a whole, and all those who believe constitute the Remnant of Israel. Thus there are two Israels: Israel the whole and Israel the Remnant. Ethnically, the two are the same, but spiritually, they are not. The Remnant at any point of history may be large or small, but there is never a time when it is non-existent, except immediately after the Rapture.<\/p>\n
2. Ramifications<\/p>\n
There are five ramifications concerning the Remnant of Israel. First: only believers make up the Remnant. Second: not all believers are part of the Remnant, for the Remnant is a Jewish Remnant and is therefore made up of only Jewish believers. Third: the Remnant is always part of the nation as a whole, not detached from the nation as a separate entity; the Remnant is distinct, but distinct within the nation. Fourth: this means that Jewish believers have a dual citizenship; they are part both of Israel and the Church. And fifth: within the concept of the Remnant, there is a twofold contrast: a contrast between the miraculous and the non-miraculous and a contrast between the noise and the quiet.<\/p>\n
3. The Concept<\/p>\n
The concept of the Remnant of Israel was apparent from the very beginning of Israel\u2019s history as they began to multiply. As a doctrine, the theology of the Remnant began with Elijah the Prophet, then was developed by the writing prophets, and continued through the New Testament.<\/p>\n
A. The Past<\/p>\n
1. Elijah\u20141 Kings 16:29\u201319:18<\/p>\n
a. The New Religious System\u2014Chapter 16<\/p>\n
With Omri, not only was there a new capital over Israel, Samaria, but also a new dynasty. However, Omri continued in the sin of Jeroboam (1 Kg. 12:25\u201333). Jeroboam\u2019s sin was not a totally foreign religion, but a corruption of the true one: the worship of the golden calf. This was a corruption of Jehovah worship in that it reduced the God of Israel to an idol. In fact, when Jeroboam introduced the worship of the golden calf, he did so by using the same words Aaron used when he introduced his golden calf: \u201cThis is the god who brought you out of the land of Egypt\u201d (Ex. 32:4).
\nIn verses 29\u201334, when Omri\u2019s son Ahab ascended to the throne, he married Jezebel, a Phoenician princess from Sidon, and with her there is the introduction of an altogether new religion: the worship of Baal, the Canaanite storm-god. Thus the whole religious situation of Israel changed radically, and so did God\u2019s relationship to the Northern Kingdom. Into this new environment, God called Elijah, whose life was one of paradoxes or ironies.<\/p>\n
b. The Historical Event that Gave Rise to the Doctrine\u2014Chapter 17<\/p>\n
Because of Israel\u2019s worship of Baal, God decreed a drought over the nation of Israel in verses 1\u20137. In this manner, the ministry of Elijah is introduced. This is the first contrast between the miraculous and the non-miraculous. Food is miraculously provided for Elijah by means of ravens, but water is non-miraculously provided by means of a brook. Eventually, the drought affected the brook and it dried up. Obviously, God could have easily provide the water miraculously for one man as He did for two million in the wilderness over a forty-year period. But God does not always choose to work miraculously.
\nInstead, in verse eight God told Elijah to leave the country of Israel and go north to Phoenicia to the widow of Zarephath, a town belonging to Sidon. This is the first of many ironies in the life of Elijah. Jezebel came from Sidon to Israel; Elijah went from Israel to Sidon. Because of Jezebel, Jews are worshipping Baal, the god of Sidon; because of Elijah, by the end of this chapter Sidoneans are worshipping the God of Israel.<\/p>\n
c. Chapter 18\u2014the Divine Duel<\/p>\n
When the drought had reached its most severe straits, in verses 1\u201324 God sent Elijah back to Israel for a contest with the prophets of Baal. The terms of the contest are for Israel to decide once and for all who is God. If Baal proves to be god, then let all Israel continue to worship Baal. But if Jehovah proves to be God, then let all Israel repudiate the worship of Baal and worship Jehovah alone.
\nThis event provides the second contrast: the contrast between the noise and the quiet. In verse 29, the prophets of Baal go first and are characterized by noise, but as noisy as they get, the heavens remain silent. When it is Elijah\u2019s turn, he does everything in a quiet way by building an altar and praying a simple prayer. In response to Elijah\u2019s quietness, the heavens become noisy and in verse 38, fire from Heaven consumes the entire sacrifice in spite of its being drenched with water. Jehovah has proven Himself to be God. The prophets of Baal are slain and the drought comes to an end.<\/p>\n
d. Chapter 19\u2014Elijah\u2019s Experience<\/p>\n
(1) Elijah\u2019s Flight\u20141 Kings 19:1\u20138<\/p>\n
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not your life as the life of one of them by to-morrow about this time. And when he saw that, he arose, and went for his life, and came to Beer-sheba, which belongs to Judah, and left his servant there. But he himself went a day\u2019s journey into the wilderness, and came and sat down under a juniper-tree: and he requested for himself that he might die, and said, It is enough; now, O Jehovah, take away my life; for I am not better than my fathers. And he lay down and slept under a juniper-tree; and, behold, an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was at his head a cake baked on the coals, and a cruse of water. And he did eat and drink, and laid him down again. And the angel of Jehovah came again the second time, and touched him, and said, Arise and eat, because the journey is too great for you. And he arose, and did eat and drink, and went in the strength of that food forty days and forty nights unto Horeb the mount of God.<\/p>\n
Elijah\u2019s victory turned sour when Jezebel threatened his life. In verses 1\u20134, Elijah understood her actions to mean that Israel would not repudiate the worship of Baal and fled Israel for Judah; in a depressed state, he entered the Negev Desert and prayed to die. This provides another irony in Elijah\u2019s life: he is the only prophet who asked God to take his life, but in the end, he will not die at all! Instead, in verses 5\u20138, he was fed twice by an angel and continued his journey to Mount Sinai, where he had a unique encounter with God. Mount Sinai is the place where God entered into a covenantal relationship with Israel. There God warned Israel not to worship any other god and Israel committed herself to obeying all that God commanded.<\/p>\n
(2) Elijah\u2019s Complaint<\/p>\n
When God asked Elijah the purpose of his coming to Sinai, the place where the Mosaic Covenant was made, Elijah responded, in 1 Kings 19:10:<\/p>\n
And he said, I have been very jealous for Jehovah, the God of hosts; for the children of Israel have forsaken your covenant, thrown down your altars, and slain your prophets with the sword: and I, even I only, am left; and they seek my life, to take it away.<\/p>\n
This is a severe indictment against Israel by a prophet who suffered and struggled to bring the nation to repentance, but to no avail. This type of indictment, if true, required divine discipline.<\/p>\n
(3) God\u2019s Response\u20141 Kings 19:11\u201313a<\/p>\n
And he said, Go forth, and stand upon the mount before Jehovah. And, behold, Jehovah passed by, and a great and strong wind rent the mountains, and broke in pieces the rocks before Jehovah; but Jehovah was not in the wind: and after the wind an earthquake; but Jehovah was not in the earthquake: and after the earthquake a fire; but Jehovah was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entrance of the cave.<\/p>\n
God\u2019s response to Elijah\u2019s first indictment was to send three noisy things which did not contain the presence of God and then a fourth, quiet thing, which did contain the presence of God: the still small voice. This contained God\u2019s presence, so Elijah wrapped his face in his mantle, a natural Jewish response, as this was a common Jewish reaction whenever one thought he might be in the presence of God.<\/p>\n
(4) The Interpretation of the Revelation\u20141 Kings 19:13b\u201318<\/p>\n
(a) Elijah\u2019s Second Complaint\u20141 Kings 19:13b\u201314<\/p>\n
Then God again asked him why he came to Mount Sinai (v. 13b). Elijah again issued the same indictment against Israel (v. 14).<\/p>\n
(b) God\u2019s Answer\u20141 Kings 19:15\u201318<\/p>\n
And Jehovah said unto him, Go, return on your way to the wilderness of Damascus: and when you come, you shall anoint Hazael to be king over Syria; and Jehu the son of Nimshi shall you anoint to be king over Israel; and Elisha the son of Shaphat of Abel-meholah shall you anoint to be prophet in your room. And it shall come to pass, that him that escapes from the sword of Hazael shall Jehu slay; and him that escapes from the sword of Jehu shall Elisha slay. Yet will I leave me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which has not kissed him.<\/p>\n
The parallel of these verses with verses 11\u201313a should not be missed. In response to Elijah\u2019s second indictment against Israel, in verse 17 God will send three noisy things against Israel. While He will send all three noisy things, God\u2019s presence was not in them. The first was Hazael, the king of Syria, who corresponds to the wind. Just as the wind beat against the mountain, Hazael beat against Israel until he reduced Israel\u2019s holdings considerably (2 Kg. 8:7\u201315; 10:32\u201333; 13:3, 22\u201325). The second noisy thing was Jehu, who corresponds to the earthquake. Just as the earthquake split the mountain, Jehu caused a civil war that totally destroyed the dynasty and House of Ahab, as well as royal members of the House of Judah (2 Kg. 9:1\u201310:36). And the third noisy thing was Elisha, who corresponds to the fire. Just as the fire burned against the mountain, Elisha burned against Israel, for often where Elisha went, death followed (2 Kg. 2:23\u201324). God did send all three noisy things, but God\u2019s presence was not in them.
\nIn verse 18, God then tells Elijah that he was not the only one left who was faithful, for God had seven thousand others. These seven thousand were the Remnant of that day, quite small when compared to the nation as a whole. The Remnant corresponds to the still small voice of verse 12. The Remnant, in contrast to Hazael, Jehu, and Elisha, is the quiet thing; so quiet, that Elijah did not know they even existed. God\u2019s presence was in this Remnant. It was with this historical Remnant, the seven thousand of Elijah\u2019s day, that the doctrine of the Remnant of Israel began.<\/p>\n
2. The Book of Immanuel\u2014Isaiah 7:1\u201312:6<\/p>\n
It is Isaiah the Prophet who put the Remnant concept into theological terms. It is found mostly in the unit composed of chapters 7\u201312 and called \u201cThe Book of Immanuel.\u201d In the Hebrew text, that name is found three times: in Isaiah 7:14; 8:8, and 10. In Isaiah 7:3\u20139, Isaiah told Ahaz, king of Judah, not to fear; He was to trust with quiet confidence in the God of Israel. Instead, Ahaz chose to trust in the noisy Assyrian army to save him. Building on the contrast of the noise and the quiet, Isaiah 8:5\u20138 points out that the non-Remnant tends to put its trust in that which is noisy such as the Assyrian army, but the Remnant has a quiet confidence in the God of Israel and the One to come, Immanuel. This is contrasted by the waters of Shiloah that flow quietly, as over against the noisy Euphrates River. Ultimately the noise will destroy the non-Remnant, but Immanuel will save the believers according to Isaiah 8:9\u201311. Immanuel will thus become the point of division between the Remnant and the non-Remnant. In Isaiah 8:14\u201315, Immanuel will prove to be a sanctuary for the Remnant, but for the non-Remnant, Immanuel will prove to be a stone of stumbling and a rock of offense. In Isaiah\u2019s day, what separated the Remnant from the non-Remnant was their attitude toward the Law and the Prophets. In Isaiah 8:16\u201317, the Remnant placed its trust in the Law and the Prophets and waited upon the Lord.
\nSo important was the doctrine of the Remnant to Isaiah that in Isaiah 7:3, he named one of his sons Shear-jashub, which means \u201ca remnant shall return.\u201d With that naming, in Isaiah 10:20\u201323, Isaiah was looking forward to the future, final salvation of the Remnant of Israel. Until then, it was God who protected the Remnant and guaranteed its survival, according to Isaiah 46:3\u20134. But in the future, Immanuel will be the new point of division between the Remnant and the non-Remnant.<\/p>\n
B. The Present<\/p>\n
The doctrine of the Remnant of Israel teaches that there is always a segment of the Jewish people who are believers. The teaching of the New Testament is that the Remnant of Israel today comprises the Jewish believers in the Messiahship of Jesus. In the New Testament, that doctrine is primarily found in Paul\u2019s Israelology in Romans 9\u201311. There is one other passage on the Remnant of Israel relevant to Israel present, which is 1 Peter 2:1\u201310.<\/p>\n
1. 1 Peter 2:1\u201310<\/p>\n
a. Introduction\u20141 Peter 1:1\u20132<\/p>\n
By taking Peter\u2019s words in 1:1\u20132 literally, it is clear that this Epistle was not written to the Church at large, nor to a body of Gentile believers, but to Jewish believers living outside the Land within a majority Gentile population. Not once does Peter use the term \u201cChurch\u201d in this Epistle. The term Dispersion is a technical Jewish term for Jews who live outside the Land. It is used twice elsewhere: John 7:35 and James 1:1, which all commentators agree refers to the Jews of the Diaspora. There is no reason to make 1 Peter the exception, since it fits well into Peter\u2019s calling as the Apostle to the Circumcision (Gal. 2:7\u20138). Furthermore, Peter keeps making reference to the fact that his readers live among Gentiles (1 Pet. 2:12; 4:3). While many try to make the term Gentiles mean \u201cunbelievers,\u201d that is never its Jewish usage, nor even a New Testament usage as a look in a concordance will show. Peter is using the term Gentile in its normal usage, meaning \u201cnon-Jew.\u201d Peter is addressing Jewish believers living among a majority Gentile population. Expressions such as vain manner of life handed down from your fathers (1:18) have clear Jewish overtones distinguishing these Jewish believers from their past lives in Rabbinic Judaism. In this section of the Epistle, Peter draws a contrast between the Remnant and the non-Remnant. His purpose is to show that, while the non-Remnant has failed in its calling, the Remnant has not failed. Thus what Peter states here may not necessarily be true of the Church as a whole, but specifically of Jewish believers who now make up the Remnant of Israel.<\/p>\n
b. The Spiritual State of the Remnant\u20141 Peter 2:1\u20133<\/p>\n
Peter\u2019s statements show that he is writing to the Jewish believers who are in need of the milk of the Word of God.<\/p>\n
c. Messiah: the Living Stone\u20141 Peter 2:4<\/p>\n
The Messiah Jesus is the Living Stone Who, though rejected by men, is elect and precious with God.<\/p>\n
d. The Status of the Remnant\u20141 Peter 2:5<\/p>\n
With Exodus 19:5\u20136 clearly in his mind, Peter states that the Jewish believers, because of the kind of salvation they have, are two things. They are, first, living stones and so are part of a spiritual house. This spiritual house is the spiritual House of Israel, the Remnant of Israel or, in Paul\u2019s words, the Israel of God (Gal. 6:16). Second: the Jewish believers are a holy priesthood. This, too, was the calling of the nation as a whole. The nation failed, but the Remnant of Israel has not failed and are today offering spiritual sacrifices to the Lord.<\/p>\n
e. The Distinction Between the Remnant and the Non-Remnant\u20141 Peter 2:6\u20138<\/p>\n
To explain the distinction between the Remnant and the non-Remnant, Peter begins with the status of the Remnant in verses 6\u20137a:<\/p>\n
Because it is contained in scripture, Behold, I lay in Zion a chief corner stone, elect, precious: And he that believes on him shall not be put to shame. For you therefore that believe is the preciousness: \u2026<\/p>\n
Verse six is a quotation from Isaiah 28:16 to point out that the chief corner stone is the Messiah who is elect and precious before God the Father, and those who believe in Him will not be ashamed. In verse 7a, he then makes the application and states that, while the Messianic Stone is indeed precious, it is only precious for the Remnant.
\nConcerning the non-Remnant, verses 7b\u20138 state:<\/p>\n
But for such as disbelieve, The stone which the builders rejected The same was made the head of the corner; and, A stone of stumbling, and a rock of offense; for they stumble at the word, being disobedient: whereunto also they were appointed.<\/p>\n
In verse 7b, Peter quotes from Psalm 118:22 to show that the Messianic Stone that would be rejected by the leaders of Israel was predicted. In verse 8a, he quotes Isaiah 8:14 to show that for the unbeliever, the Messianic Stone was to be a stone of stumbling and a rock of offense. In the Isaiah passage that was discussed earlier, it was shown that Isaiah dealt with the contrast between the Remnant and the non-Remnant. Peter concludes with an application in verse 8b: the non-Remnant indeed stumbled, for those who rejected the Word were destined to stumble. Isaiah predicted that Immanuel would be the point of division between the Remnant and the non-Remnant. Peter teaches that this has now taken place and Jesus the Messiah has become that new point of division.<\/p>\n
f. The Status of the Remnant\u20141 Peter 2:9\u201310<\/p>\n
This passage concludes with a further description of the status of the Remnant in verse 9a:<\/p>\n
But ye are an elect race, a royal priesthood, a holy nation, a people for God\u2019s own possession, \u2026<\/p>\n
With Exodus 19:5\u20136 still in mind, Peter now adds four other descriptions to show the position of the Remnant in contrast to Israel the Whole. First: they are an elect race, based on Isaiah 43:20. Being elect shows that they were chosen at God\u2019s initiative (1 Pet. 2:4, 6). This is a reference to their individual election. The use of the term race shows that Peter is also dealing with their national election. The Church, however, is not a race; it is composed of believers from all races. Second: the Remnant of Israel is a royal priesthood. In verse five, the Remnant was called a holy priesthood, emphasizing their right to approach the Heavenly Sanctuary. Now, they are also a royal priesthood. Since the High Priest, Jesus, is a priest-king after the Order of Melchizedek (Heb. 7:1\u201328), these believers are therefore a royal priesthood, for they are both priests and kings. For now, they are functioning as priests (Heb. 13:15\u201316), but in the future they will function as kings, exercising royal authority in the Messianic Kingdom (Rev. 5:10; 20:6). While it is true that all believers constitute a priesthood, the priesthood of all believers cannot legitimately be derived from this passage; rather, the concept of the priesthood of the believer is taught in Revelation 1:6; 5:10; and 20:6. Third: the believing Jewish Remnant is a holy nation. Israel became a nation at Mount Sinai and was called upon to be holy and separated from sin to God. However, the nation as a whole failed, but the Remnant has not failed. The Church is not a nation (Rom. 10:19), it is composed of believers from all nations. Fourth: they are a people for God\u2019s own possession. This is based not only on Exodus 19:5\u20136, but also on Deuteronomy 7:6; 14:2; 26:18; Isaiah 43:21; and Malachi 3:17. While they became a nation at Mount Sinai, they became a people with Abraham through Isaac and Jacob. The Remnant is God\u2019s own possession, for those Jewish believers were purchased by the blood of the Messiah, and therefore belong uniquely to God (1 Pet. 1:18\u201319).
\nHaving described the status of the Remnant in this way, Peter next gives the purpose for their election in verse 9b:<\/p>\n
That ye may show forth the excellencies of him who called you out of darkness into his marvellous light: \u2026<\/p>\n
The background to this concept is Isaiah 43:20\u201321. They are to show forth the excellencies or the attributes of the God who called them out of darkness and into his marvellous light. They are to proclaim the message to those outside.
\nIn verse ten, this section concludes with a reference to Hosea 1:10\u20132:1, 23:<\/p>\n
Who in time past were no people, but now are the people of God: who had not obtained mercy, but now have obtained mercy.<\/p>\n
Formerly, they were part of the non-Remnant; spiritually, in time past, they were no people and had not obtained mercy. Now they are members of the Remnant, the people of God, and now have obtained mercy.<\/p>\n
g. Summary<\/p>\n
To summarize the status of the Remnant, Peter is not drawing a distinction between Israel and the Church or between unbelieving Jews and believing Gentiles. The distinction is between Jews who believe and Jews who do not believe. His point is that while Israel as a whole failed, the believing Remnant of Israel has not failed, thus the Remnant of Israel is fulfilling the calling of the nation as a whole. Paul will make the same point in his theology of Israel in Romans 9, 10, and 11.<\/p>\n
2. Romans 9:1\u201311:24<\/p>\n
a. The Theology of Israel\u2019s Rejection\u2014Romans 9:1\u201329<\/p>\n
(1) Paul\u2019s Sorrow and Israel\u2019s Privileges\u2014Romans 9:1\u20135<\/p>\n
Paul introduces his theme on the theology of Israel by pointing to his own sorrow and describes his own emotions over Israel\u2019s rejection in verses 1\u20133:<\/p>\n
I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, that I have great sorrow and unceasing pain in my heart. For I could wish that I myself were anathema from Christ for my brethren\u2019s sake, my kinsmen according to the flesh: \u2026<\/p>\n
Having that strong Jewish and Pharisaic background, Paul realized that the truth had to be affirmed at the mouth of two or three witnesses. He presents two witnesses to the fact that he is deeply sorrowed over the issue of Israel\u2019s rejection of the Messiahship of Jesus in verse one: his conscience, and the Holy Spirit. Paul\u2019s conscience and the Holy Spirit are bearing witness that he is saying the truth about something. In verse two, that \u201csomething\u201d is the fact that Paul has great sorrow. The Greek word means \u201cgrief,\u201d \u201cto be in a state of mind that is projecting grief.\u201d He also has unceasing pain, which is the physical expression of that mental anguish. Paul can truly testify by his conscience and through the Holy Spirit that he had great mental anguish over Israel, and this mental anguish resulted in physical pain. Paul was that concerned over his own people. Paul then expressed his desire in verse three: I could wish. In the Greek, this is an imperfect tense emphasizing continuous action in times past that remains unfinished. Paul is wishing that he could be anathema, that he could be set apart for destruction if it would mean Israel\u2019s immediate salvation. In other words, he was willing to go to Hell and to the Lake of Fire if it would bring about Israel\u2019s salvation. This wish was not for the lost in general, but specifically on behalf of the Jewish people, Paul\u2019s kinsmen according to the flesh. These were not his spiritual brethren; they were his physical brethren, the Jewish people. However, he realized that this was not the way it was going to happen; he was simply expressing a personal desire.
\nPaul next outlined Israel\u2019s eight privileges and Israel\u2019s prerogatives in verses 4\u20135:<\/p>\n
Who are Israelites; whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, God blessed for ever. Amen.<\/p>\n
The purpose of listing these privileges and prerogatives was to show that Israel really should have received the Messiah, but did not. This was their fault and not the fault of God.<\/p>\n
(2) Israel\u2019s Rejection in Light of Biblical History\u2014Romans 9:6\u201313<\/p>\n
(a) The Two Israels\u2014Romans 9:6<\/p>\n
But it is not as though the word of God has come to nought. For they are not all Israel, that are of Israel: \u2026<\/p>\n
Paul begins this unit in verse six with the word But to show he is about to do some explaining. The problem is not that the Word of God or God\u2019s promises have failed or have come to nought. The Word of God and His promises have not failed. Paul then uses biblical history to show that Jews are not heirs of blessing just because they are the natural seed of Abraham. While certain blessings come because of the natural seed, there are other blessings of God which are conditioned upon other matters. Spiritual blessings that deal with the issue of salvation are not conditioned purely upon being the natural seed of Abraham, because physical descent by itself was not enough. While it did put one within the scope of the Abrahamic Covenant, something else was required. This verse is the key to this entire unit. The Greek word translated come to nought means \u201cto fall out\u201d or \u201cto fall from.\u201d It is a Greek word that is used to speak of withering flowers in James 1:11 and 1 Peter 1:24, and of falling away from a straight course in Acts 27:17, 26, and 29. The point is that the Word of God has not fallen off its straight course, which is the plan and the purpose of God. The Word of God has not suddenly been frustrated by Israel\u2019s rejection. In fact, the rejection by Israel of the Messiahship of Jesus was very much part of the divine program and plan.
\nHe then expounds using the particle for. As it is here, this is often used as an explanatory particle. The explanation is: they are not all Israel, that are of Israel. It is important that this verse not be misunderstood. Paul is not distinguishing between Israel and the Church, nor between Jews and Gentiles. Rather, he is distinguishing between Jews who believe and Jews who do not believe, or between the Remnant and the non-Remnant. The first expression, all Israel, refers to the believing Jewish Remnant, the believing natural seed. The second expression, of Israel, refers to the entire nation, the whole natural seed. In other words, not the whole of Israel is the true Israel or believing Israel. What Paul is saying is that there are two Israels: first, Israel the whole, which includes all physical descendants of Abraham, Isaac, and Jacob; and second, within the nation of Israel, there is the Israel of God, the believing Israel, the true Israel. The contrast is between Jews who believe and Jews who do not believe. There is one Israel that constitutes the entire nation, and within the whole of physical Israel, there is a spiritual Israel. Spiritual Israel is never stated by Scripture to be the Church. It is always those Jews, within the nation, who believe. In this way, Paul expounds or elaborates upon statements he made in Romans 2:28\u201329.<\/p>\n
(b) The Two Illustrations\u2014Romans 9:7\u201313<\/p>\n
After stating that there are two Israels and that there is a distinction between Israel as a whole and Israel as the believing Remnant, Paul then gives two illustrations from the Old Testament. The first illustration is that of Ishmael and Isaac in verses 7\u20139:<\/p>\n
Neither, because they are Abraham\u2019s seed, are they all children: but, In Isaac shall your seed be called. That is, it is not the children of the flesh that are children of God; but the children of the promise are reckoned for a seed. For this is a word of promise, According to this season will I come, and Sarah shall have a son.<\/p>\n
The purpose of this first illustration is to point out that physical descendants who believe are Abraham\u2019s real children. Not to all physical descendants, but only to those physical descendants, the children of promise, are these promises given.
\nThe second illustration is that of Esau and Jacob in verses 10\u201313:<\/p>\n
And not only so; but Rebecca also having conceived by one, even by our father Isaac\u2014for the children being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him that calls, it was said unto her, The elder shall serve the younger. Even as it is written, Jacob I loved, but Esau I hated.<\/p>\n
In the first illustration, the two sons had the same father but different mothers. In the second illustration, the two sons had the same father and mother; in fact, they were twins.
\nThrough these two illustrations, Paul says four things. First: although Israel has failed, God\u2019s Word has not failed; God\u2019s plan is still working its way out, and everything is going according to plan. Second: the spiritual blessings do not come through one\u2019s physical descent or personal merit. Third: they come by the grace of God, due solely to the will of God. Fourth: physical descent alone will not obtain these promises; they are obtained by physical descent and its spiritual appropriation. What he is not saying, and indeed will not say, is that the promises were taken away from physical Israel and given to the Church. What he is saying is that these promises are still going to be given to physical Israel, but only to that part of physical Israel that believes. As in 1 Peter 2:1\u201310, it is the Remnant of Israel that is attaining the spiritual promises.<\/p>\n
(3) Israel\u2019s Rejection in Light of Biblical Principles\u2014Romans 9:14\u201329<\/p>\n
To summarize this section, Paul shows that Israel\u2019s rejection of the Messiahship of Jesus did not mean that God\u2019s plan and program had come to naught, that it had fallen short, or that it had fallen aside; rather, this was all proceeding according to divine plan. It was in the program of God that Israel would reject the Messiahship of Jesus, and it is because of Israel\u2019s rejection of His Messiahship that mercy was extended to the Gentiles. The mercy shown to the Gentiles was not to the total exclusion of the Jews, however, because there is a Remnant coming to saving faith even among the Jews. There are vessels of mercy among both Jews and Gentiles, and there are vessels of wrath among both Jews and Gentiles. The reason the gospel went out freely among the Gentiles is because Israel as a nation had rejected it. It is something God had already planned in the Old Testament, because what Paul teaches here is what Isaiah predicted in Isaiah 49:1\u201313.<\/p>\n
b. The Explanation of Israel\u2019s Rejection\u2014Romans 9:30\u201310:21<\/p>\n
In the previous section, Paul dealt with Israel\u2019s rejection of the Messiahship of Jesus from the standpoint of divine sovereignty. In this section, he explains why Israel failed from the standpoint of human responsibility.<\/p>\n
(1) The Stumbling of the People\u2014Romans 9:30\u201333<\/p>\n
Paul begins by describing a paradox in verses 30\u201331:<\/p>\n
What shall we say then? That the Gentiles, who followed not after righteousness, attained to righteousness, even the righteousness which is of faith: but Israel, following after a law of righteousness, did not arrive at that law.<\/p>\n
In verse 30, the Gentiles did not have a law of righteousness to quicken their moral sensibilities like the Jews did; neither were they seeking to attain righteousness like the Jews. Yet these Gentiles did attain righteousness, because they came on the basis of faith, not works. But in verse 31, Israel, that did pursue after righteousness, did not obtain it.
\nPaul then explained the paradox in verse 32a:<\/p>\n
Wherefore? Because they sought it not by faith, but as it were by works.<\/p>\n
The reason Israel did not obtain righteousness was because they did not come to it on the basis of faith; rather, they trusted their own works that, in the end, failed to bring them to righteousness. So Israel that sought it failed to attain it because they were trying to attain it by works. The Gentiles that did not seek it did attain it in the end, because they found it by faith.
\nPaul then deals with the result in verses 32b\u201333:<\/p>\n
They stumbled at the stone of stumbling; even as it is written, Behold, I lay in Zion a stone of stumbling and a rock of offense: And he that believes on him shall not be put to shame.<\/p>\n
The result of seeking it by works and not by faith is given in verse 32b: They stumbled at the stone of stumbling. It was Israel\u2019s avoidance of faith and insistence upon works that caused the problem. This was due to the guilt of Israel in stumbling at the doctrine of righteousness by faith in the Messiah. Their trying to attain righteousness by works carried with it the attitude of rejection of the Messiah Himself. Salvation is by grace through faith in the Messiah alone, plus nothing. In this verse, Jesus became the stone of stumbling because they must trust Him for salvation. When they failed to trust Him, they stumbled over Him and, as a result, they failed to attain righteousness. They sought righteousness through the Law and they stumbled.
\nIn verse 33, Paul quotes Isaiah 8:14, which confirms the twofold attitude of both stumbling and rejection. Jesus\u2019 offer of salvation by pure faith in Him, apart from works, proved to be two things: a Stone of Stumbling and a Rock of Offense. They stumbled over the doctrine of salvation by grace through faith plus nothing, and then they were offended by it. Paul then quotes Isaiah 28:16 concerning those who believe: they will not be ashamed of this doctrine of salvation. The Jewish Remnant did not stumble over Jesus. For the Jewish believer, Jesus is not the Stone of Stumbling nor the Rock of Offense; He is a sanctuary (Is. 8:14) and the preciousness (1 Pet. 2:1\u201310).
\nThe picture of the Messiah as a Stone of Stumbling and a Rock of Offense was first taught by Isaiah and developed by Paul and Peter. All three point out the distinction between the Remnant and the non-Remnant in relationship to this Stone.<\/p>\n
(2) Israel\u2019s Ignorance of the Channel of Salvation\u2014Romans 10:1\u201311<\/p>\n
To summarize: Salvation is by grace through faith in the Messiah and not by the works of the Law.<\/p>\n
(3) Israel\u2019s Ignorance of the Universal Character of Salvation\u2014Romans 10:12\u201313<\/p>\n
The first line of ignorance led to the faulty conclusion and second line of ignorance: that God intended to save only Jews.<\/p>\n
For there is no distinction between Jew and Greek: for the same Lord is Lord of all, and is rich unto all that call upon him: for, Whosoever shall call upon the name of the Lord shall be saved.<\/p>\n
(4) Israel\u2019s Ignorance of the Universal Preaching of the Gospel\u2014Romans 10:14\u201321<\/p>\n
The second line of ignorance led to the third: that there was no need to proclaim a message of salvation to the Gentiles, since God intended to save only Jews.<\/p>\n
c. The Consolation of Israel\u2019s Rejection\u2014Romans 11:1\u201324<\/p>\n
(1) The Rejection by Israel is Not Total\u2014Romans 11:1\u201310<\/p>\n
I say then, Did God cast off his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin.<\/p>\n
The word then connects verse one with Romans 10:21, which portrays Israel in unbelief. He begins with a question: Did God cast off his people? This question is based on the statement in Romans 10:21 and shows that the people of these two verses must be the same, national Israel. In these verses, Paul taught that Israel\u2019s rejection of the Messiahship of Jesus is not complete or total, because even today there are Jewish people coming to a saving knowledge of the Messiahship of Jesus. The answer comes quickly: God forbid, or more strongly in the Greek, \u201cMay it never be!\u201d \u201cPerish the thought!\u201d The problem was not that God had cast off his people. The fact that Israel rejected the Messiahship of Jesus does not mean that God has rejected Israel. Even in unbelief, they are still His people. As Paul states, God did not cast off His people. If He had, it would mean that no single Jew could ever be saved. To prove it, Paul first cites himself as an example. The fact that Paul himself was a Jewish believer showed two things. First: it showed that Israel\u2019s rejection of the Messiah was not total. Second: it showed that God has not rejected or cast off His people. Otherwise, Paul would not have been saved. Although the majority do not believe, still God has not cast off His people; He has not rejected his elect nation. The fact that Paul refers to Israel as his people in the present age shows that they are still the Chosen People.
\nPaul then brings out the choice of God in verse 2a:<\/p>\n
God did not cast off his people which he foreknew.<\/p>\n
The relationship between God and His people is that of foreknowledge. God had, in His foreknowledge, chosen Israel in spite of His knowledge that Israel would reject the Messiahship of Jesus. The very concept of the foreknowledge of God forbids the concept of the casting off of Israel. Since Israel was chosen, God could not cast off Israel.
\nThen to show that Paul was not alone in his Jewish faith of the Messiahship of Jesus, he next deals with the calling of the Remnant, in verses 2b\u201310. There are many other Jews who have come to saving faith, both in the past and at the present time. Paul gives the historical example of Elijah in verses 2b\u20134:<\/p>\n
Or know ye not what the scripture says of Elijah? how he pleaded with God against Israel: Lord, they have killed your prophets, they have digged down your altars; and I am left alone, and they seek my life. But what says the answer of God unto him? I have left for myself seven thousand men, who have not bowed the knee to Baal.<\/p>\n
The point is to show that God has always had a Remnant, although the Remnant may have been quite small at times. While apostasy was general, it was not universal among Jews. The point Paul is making with the example of Elijah is that what is true today has always been true: it is the Remnant that comes to saving faith. The Remnant in Elijah\u2019s day was only seven thousand strong. What has happened since the ministry of Jesus is nothing new because throughout Jewish history, the majority have always been in the state of unbelief.
\nAfter giving the example of Elijah, Paul gave the application in verse five:<\/p>\n
Even so then at this present time also there is a remnant according to the election of grace.<\/p>\n
The expression Even so is the comparison and the word then is the inference; what was true then is true now: there is a remnant according to the election of grace. By declaring that it is the election of grace, Paul gave the standard according to which the Remnant comes into existence. It is not on the basis of the Law of Moses (Rom. 10:4), but on the basis of grace. Paul uses the Greek perfect tense, which shows that the Remnant has existed in the past and still exists in the present. The present Remnant of verse 5 corresponds to the seven thousand men of Elijah\u2019s day. This Remnant is the Israel of God of Galatians 6:16.
\nHe then gives the explanation in verse six:<\/p>\n
But if it is by grace, it is no more of works: otherwise grace is no more grace.<\/p>\n
He drives the point home that grace and works are mutually exclusive; this is the same point he made in chapter 10. If it is by grace, it cannot be of works; the reason is that it would make \u201cgrace no longer grace.\u201d No one, not even the Jew, can make any claim on God, but God will save men only by grace though faith, among both the Jews and among the Gentiles. Insofar as the basis of salvation is concerned, Law and grace, works and faith, are mutually exclusive.
\nPaul next draws a logical conclusion in verse seven:<\/p>\n
What then? That which Israel seeks for, that he obtained not; but the election obtained it, and the rest were hardened: \u2026<\/p>\n
What then? The inference is: that which Israel the Whole sought, he obtained not. Israel the Whole sought righteousness, but as Romans 9:31\u201333 pointed out, they sought this righteousness on the basis of their own works and the works of the Law, thus they did not obtain it. The elect obtained righteousness, while the rest were hardened. Again, the distinction here is not between the Church and Israel or between Jews and Gentiles, but between Jews who believe and Jews who do not believe. That which Israel the Whole failed to obtain, Israel the Remnant did obtain. Jewish believers have obtained this righteousness of God. This same point was made in 1 Peter 2:1\u201310. While Israel the whole has failed to obtain the righteousness of God, there is a Remnant within Israel that has not failed. It is this Remnant, the Jewish believers, that is the Israel of God. Again, the distinction is between the Remnant, the election that obtained it, and the non-Remnant, the rest, that were hardened.
\nIn verses 8\u201310, Paul then quotes from the Old Testament to show that the present hardening of Israel was anticipated by all three divisions of the Old Testament:<\/p>\n
According as it is written, God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, unto this very day. And David says, Let their table be made a snare, and a trap, And a stumblingblock, and a recompense unto them: Let their eyes be darkened, that they may not see, And bow you down their back always.<\/p>\n
He quotes the Law in Deuteronomy 29:4, the Prophets in Isaiah 29:10, and the Writings in Psalm 69:22\u201323 to show that Israel as a whole has been hardened.
\nThe point of verses 1\u201310, then, is that while Israel as a nation has failed to attain righteousness, this rejection of the Messiahship of Jesus is not a total rejection; there are Jewish people who do believe. These Jewish believers have attained the righteousness of God. At the present time, there are Jewish believers that are the Remnant according to the election of grace. So instead of using the existence of a minority of believers as evidence that God has cast off His people, in reality, it is evidence that He has not.<\/p>\n
(2) The Purpose of Israel\u2019s Stumbling\u2014Romans 11:11\u201315<\/p>\n
The point Paul makes is that it was God\u2019s plan for Israel to reject the Messiahship of Jesus; for awhile, the gospel would go out to the Gentiles, during which time they were to provoke Jews to jealousy; until eventually, all Israel is saved. Paul builds upon Isaiah 49:1\u201313, where Isaiah taught the same thing: that the Messiah would come to Israel, Israel would reject Him, and the Messiah would then, for awhile, become the light to the Gentiles; but eventually, Israel will return to Him and be restored. Paul does not say anything new here; he just points out the way Isaiah 49 is being fulfilled in this day. In verses 1\u201310, Paul taught that there is still a remnant coming to saving faith. Now, in verses 11\u201315, he states that the primary way Jews now come to faith is by being provoked to jealousy by Gentile believers.<\/p>\n
(3) The Olive Tree\u2014Romans 11:16\u201324<\/p>\n
Paul begins this segment by giving the illustration and the principle of the Olive Tree in verse 16:<\/p>\n
And if the firstfruit is holy, so is the lump: and if the root is holy, so are the branches.<\/p>\n
The connecting word if or \u201cnow\u201d provides the reason for believing in a future national restoration. The illustration is that of the firstfruit and the root, which refer to Abraham, Isaac, Jacob, and the Abrahamic Covenant. They are holy because they were separated and consecrated by God for a divine purpose. Israel as a nation is the lump and the branches. The principle is based on Numbers 15:17\u201321: the holiness or consecration of the firstfruit and the root is passed on to the lump and the branches. Just as the firstfruit sanctifies the whole harvest, the lump, even some day all Israel will also be sanctified. The Abrahamic Covenant made with the Patriarchs is the basis for the expectation of Israel\u2019s future national salvation.
\nThe natural branches are the Jews or Israel and the wild olive branches are the Gentiles in verse 17:<\/p>\n
But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and did become partaker with them of the root of the fatness of the olive tree; \u2026<\/p>\n
The Olive Tree in this passage does not represent Israel or the Church; it represents the place of spiritual blessing. Israel is the owner of the Olive Tree, but Israel is not the tree itself. The root of this place of blessing is the Abrahamic Covenant. Paul makes the same point here that he made in Ephesians 2:11\u201316 and 3:5\u20136. Gentiles, by their faith, have now become partaker of Jewish spiritual blessings as contained in the Abrahamic Covenant. This Olive Tree represents the place of blessing and now Gentiles have been grafted into this place of blessing and are partaking of its sap. The Gentiles are not \u201ctakers-over,\u201d but partakers of Jewish spiritual blessings. In this verse, Paul spoke of the grafting of wild olive branches into a good olive tree. Critics of Paul have said that it is obvious Paul did not understand horticulture, because it is unnatural to graft a wild olive branch into a good olive tree. That is exactly the point Paul was making; it is unnatural for Gentiles to be grafted into this place of blessing that comes out of the Abrahamic Covenant. In verse 24, Paul states that this is contrary to nature. Normally, such a graft would be unfruitful. The point he is making is that God is doing something that is unnatural: He is bringing Gentiles into the place of blessing based on the Jewish covenants.
\nThen Paul gives a warning in verses 18\u201322:<\/p>\n
Glory not over the branches: but if you glory, it is not you that bears the root, but the root you. You will say then, Branches were broken off, that I might be grafted in. Well; by their unbelief they were broken off, and you stand by your faith. Be not highminded, but fear: for if God spared not the natural branches, neither will he spare you. Behold then the goodness and severity of God: toward them that fell, severity; but toward you, God\u2019s goodness, if you continue in his goodness: otherwise you also shall be cut off.<\/p>\n
The warning is that the basis of Gentile blessing is faith, not merit; if Gentiles are to remain in the place of blessing, they must continue in faith. Israel\u2019s failure should be a lesson to them. He is not dealing with individual believers and unbelievers, but with nationalities of Jews and Gentiles. The Jews were in the place of blessing as a nationality, but because of their unbelief they were broken off. Now Gentiles are to be found in the place of blessing; but if they fail in faith, they will also be broken off from the place of blessing. This is not a loss of salvation, but a removal from the place of blessing. Gentiles are warned against boasting over the natural branches, for they are not self-sustained; they are sustained by the root: the Abrahamic Covenant, which is a Jewish covenant.
\nPaul then presents the argument for Israel\u2019s eventual restoration in verses 23\u201324:<\/p>\n
And they also, if they continue not in their unbelief, shall be grafted in: for God is able to graft them in again. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree; how much more shall these, which are the natural branches, be grafted into their own olive tree?<\/p>\n
In verse 23, Paul points out that the only thing preventing Israel\u2019s restoration is their unbelief, for God has full ability to graft them in again. In verse 24, he then gives the reason why all should expect Israel to be restored. Paul stated that it is their own olive tree. This Olive Tree, this place of blessing, belongs to Israel. How so? The place of blessing is based upon the four unconditional covenants God made with Israel. Because these are Jewish covenants, the place of blessing belongs rightfully to the Jews. This is part of Israel\u2019s advantage of Romans 3:1\u20132. Gentiles are merely partakers and are sharing in their covenant blessings. Because of this, one ought to expect Israel to be restored into it. For, if God would graft wild olive branches contrary to nature into a good olive tree; how much more will God graft back in the natural branches into their own olive tree. The fact that Israel owns the tree shows that Israel is not the tree, for the owner and that which is owned are distinct entities. Having spelled out the expectation, in the next segment, Paul declared that this is exactly what is going to happen some day.<\/p>\n
C. The Future<\/p>\n
1. The Remnant of Israel During the Tribulation<\/p>\n
All individual Jews who become believers during the seven years of the Tribulation are part of the Remnant of Israel. This includes the 144,000 Jews (Rev. 7) and those Jews of Jerusalem who become believers in the middle of the Tribulation (Rev. 11:13). It includes all individual Jews who become believers as a result of the preaching of the 144,000 or the Two Witnesses of Revelation 11. It also includes the Remnant of Revelation 12:17 that Satan will attack in a particular way.<\/p>\n
2. The Faithful Remnant<\/p>\n
a. Definition<\/p>\n
There will be a large portion of the Jewish population who will become members of the Remnant of Israel only at the end of the Tribulation. These can be called the Faithful Remnant. Based upon all the passages involved, this group will make up the majority of the one-third of the nation that will survive the Tribulation. Throughout the Tribulation, they will be unbelievers as far as the Messiahship of Jesus is concerned and also unbelievers as far as the Antichrist is concerned. They are the \u201cnon-many\u201d of Daniel 9:27 who will refuse to have anything to do with the covenant. They are the ones who shall not be in haste of Isaiah 28:16. They are faithful in the sense that they will believe in the God of Israel to the extent of Old Testament revelation and this is their trust. However, at the end, they will come to know Jesus as Messiah.<\/p>\n
b. The Fact of the Faithful Remnant\u2014Isaiah 10:20\u201323<\/p>\n
Verse 20 states that, unlike the rest of Israel, the Remnant shall lean upon Jehovah, the Holy One of Israel. In verse 21, Isaiah declares that ultimately they will return to the God of Israel, a return that can only be accomplished by faith in the Messiah Jesus. Verse 22a points out that in spite of the numerical strength of the Jews, only the Remnant will return to God. Verses 22b\u201323 talk about a decree of destruction that has been determined upon the whole earth, which the Remnant will survive. The words used here are much the same as those found in Isaiah 28:22 where the decree of destruction is issued with the signing of the Seven-Year Covenant, the event that begins the Tribulation. Synthesizing these two Isaiah passages, it is clear that during the Tribulation, the Remnant will survive the persecution of the Jews by the Antichrist and the massive destruction of the earth. Hence, they are referred to as the escaped of Israel in verse 20 and in Isaiah 4:2; 10:20; 37:31\u201332; Joel 2:32; and Obadiah 17.<\/p>\n
c. The Protection of the Faithful Remnant\u2014Isaiah 41:8\u201316<\/p>\n
This is a promise to preserve the Faithful Remnant in the midst of tremendous persecution during Satan\u2019s campaign to destroy the Jews in the second half of the Tribulation.<\/p>\n
d. The Provision for the Faithful Remnant<\/p>\n
According to Isaiah 41:17\u201320, just as in the Wilderness of Sinai God miraculously provided food and water for Israel, He will do so again in the Tribulation when the Jews flee to the wilderness. These miraculous provisions will cause them to reconsider their relationship to God. Just as God miraculously provided food and water for Israel in the wilderness of Sinai, He will do so again in the Tribulation when the Jews flee to the wilderness.
\nIn another passage, Isaiah 65:8\u201316, the prophet describes how on one hand God will supply for the Faithful Remnant, whereas He will withold provisions from the apostates. This passage makes clear that while the apostates will be allowed to suffer and die, the Faithful Remnant will be divinely protected and provided with food and water. By this means, the Faithful Remnant will be able to survive the persecutions and devastation of the Great Tribulation.<\/p>\n
3. The Faithful Remnant and Israel\u2019s National Salvation<\/p>\n
a. Romans 11:25\u201336<\/p>\n
With the connective and explanatory word For, connecting this passage with Romans 11:24, Paul made a clear declaration of Israel\u2019s final restoration in verses 25\u201326a:<\/p>\n
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; and so all Israel shall be saved: \u2026<\/p>\n
In verse 25, Paul pointed out that there were limitations to Israel\u2019s hardening in that Israel was hardened only in part and only for a temporary period of time. There was a partial hardening, but never a total hardening; this is also the point of Romans 11:1\u201310. The fact that there are Jewish people coming to saving faith proves that the hardening was partial. But Israel was hardened only temporarily, until the fulness of the Gentiles be come in. The Greek word translated fulness means \u201ca full number\u201d or \u201ca complete number.\u201d In other words, God has a set number of Gentiles that He has destined to save into the place of blessing, the Olive Tree of verses 16\u201324.
\nAfter the fulness of the Gentiles has come in, after that set number is reached, in verse 26a: all Israel shall be saved. According to Acts 15:14, one of the key purposes of the Church Age is to call out from among the Gentiles a people for His Name. This calling out from among the Gentiles will continue until the fulness, that set number of Gentiles, is reached. At that time, the Church will be complete and will be removed by the Rapture. Then God will deal with Israel as a nation again, rather than just with Jewish individuals. This national dealing will lead to all Israel\u2019s being saved. When Paul stated all Israel, he meant all Jews living at that time, not all Jews of all time. In some circles, this verse has been misinterpreted to mean that all Jews will eventually be saved and, therefore, Jewish evangelism and Jewish missions are unnecessary. However, that is not what the passage teaches. For example, the Bible speaks of all Israel, the whole congregation of Israel, coming out of Egypt at the Exodus. Of course, not all Jews who ever lived came out of Egypt, but every Jew who lived at that time did come out of Egypt. This verse should be interpreted in the same way: every Jew living at that time will be saved. The mystery of this passage is not that of Israel\u2019s national salvation, for that was revealed in the Old Testament. The mystery is that of a partial, temporary hardening of Israel until the full number of Gentiles is reached. The Israel of this verse must refer to national Israel, for that has been its meaning the other ten times Israel has been used since chapter nine; this is something that even replacement theologians admit. There is no reason to make this verse the one exception, especially since it makes perfect sense and is a contrast to the Gentiles in the previous verse.
\nPaul next related Israel\u2019s future national salvation with its present status in verses 26b\u201329:<\/p>\n
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. 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
Verses 26b\u201327 give the evidence of Israel\u2019s future salvation from the Old Testament by quoting Isaiah 59:20\u201321 and 27:9. This truth was then analyzed in verse 28a: As touching the gospel, they are enemies for your sake. The alienation of Israel in spite of the covenant promises is God\u2019s way of bringing Gentiles to Himself. As far as the gospel is concerned, they are enemies for the Gentiles\u2019 sake. Paul states in verse 28b: but as touching the election, they are beloved for the fathers\u2019 sake. The word election refers to Israel\u2019s national election as the Chosen People of God. The fathers\u2019 sake relates to the covenants God has made with Israel, particularly the Abrahamic Covenant made with the Patriarchs. God, being the Covenant-Keeper, will fulfill His covenants for His own sake. Part of that covenant promise is the national salvation of Israel. For now, Israel has been partially hardened. As a result, the hardened element is an enemy of the gospel. Eventually, God must bring the whole nation to Himself because they are beloved for the fathers\u2019 sake; He has made covenant promises to them that He must fulfill. Verse 29 states: the gifts and the calling of God are not repented of. The reason He must fulfill them is because of the unconditional and unchanging nature of God\u2019s promises. The calling has to do with Israel\u2019s national election; the gifts are the covenantal promises that are the result of that election. Neither are subject to being recalled; they are irrevocable.
\nPaul provided the principle for what is going to happen concerning the calling out of the Gentiles and Israel\u2019s national salvation in verses 30\u201332:<\/p>\n
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
He pointed out that unbelief has given God a chance to reveal His mercy, not only on the deserving, but also on the undeserving. Once the Gentiles were disobedient, but now have obtained mercy. Now, Israel is in disobedience, so the Jews have been put on the level where they are eligible for mercy: For God has shut up all unto disobedience, that he might have mercy upon all, and that is the summary of the gospel. This is all without distinction, not all without exception, because within this context, he is dealing with the nationalities of Jews and Gentiles, not with all individuals. He will have mercy upon all without distinction, meaning both Jews and Gentiles, but not all without exception. Obviously, not all people will be saved as individuals, but there will be salvation both among Jews and Gentiles as nationalities. If anyone is saved at all it is by God\u2019s mercy.
\nPaul concludes his Israelology with a doxology in verses 33\u201336.<\/p>\n
b. The Contradiction and the Solution<\/p>\n
According to Romans 11:25\u201327, all Israel will be saved. According to Isaiah 10:20\u201323, only the Remnant will be saved. This is not a contradiction if it is understood in the context of Israel\u2019s national salvation. As Zechariah 13:8\u20139 has pointed out, two-thirds of the Jewish population will be destroyed in the persecutions of the Tribulation. This will include the entire non-Remnant so that only the Remnant will survive, the escaped of Isaiah 4:2; 10:20; 37:31\u201332; Joel 2:32; and Obadiah 17.
\nSince all of the remaining one-third become believers, at that point, all Israel and the Remnant of Israel become one and the same. This is made clear in Micah 2:12\u201313:<\/p>\n
I will surely assemble, O Jacob, all of you; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as a flock in the midst of their pasture; they shall make great noise by reason of the multitude of men. The breaker has gone up before them: they have broken forth and passed on to the gate, and are gone out thereat: and their king is passed on before them, and Jehovah at the head of them.<\/p>\n
This is expressed in the parallelism of Hebrew poetry. The first parallel is in verse 12a in that all of you and the remnant of Israel are one and the same, for with Israel\u2019s national salvation, the whole nation now becomes part of the Remnant. Because of Israel\u2019s national salvation, Messiah returns to rescue them in verse 13.<\/p>\n
4. The Faithful Remnant of Israel in the Messianic Kingdom<\/p>\n
Since all Israel throughout the Messianic Kingdom will remain a saved nation, all Israel will remain the Remnant of Israel throughout that period. Everything said of Israel and the Kingdom will be true of the Remnant of Israel. However, certain verses do emphasize the Remnant motif in the Messianic Kingdom and so, for the sake of completeness, these will be summarized in this section.
\nConcerning the regathering of Israel, Isaiah 11:11, 16 and Zechariah 8:6\u20137 picture it as the gathering of the Remnant. Micah 4:7 emphasizes the salvation of the Remnant. This means that the sins of the Remnant will be forgiven, according to Micah 7:18\u201320. This will also mean that the Remnant will spread the Word of God among the Gentile nations, according to Micah 5:7\u20138. The Remnant will also be in possession of the Land, according to Zephaniah 2:7, 9 and Zechariah 8:12. They will be sinless in the Land and live in security, according to Zephaniah 3:13.<\/p>\n
APPENDIX XI<\/p>\n
Old Testament References in the Book of Revelation<\/p>\n
As was mentioned in the first chapter of this book, there are over five hundred references to the Old Testament in the Book of Revelation. The following is a list of such references, but it makes no claim to being exhaustive or complete.
\nSome of these references back to the Old Testament do speak of the very same thing as the Revelation. However, in others, the Revelation merely borrows a phrase or motif for the purpose of developing a new area. This distinction should be kept in mind in the study of those Old Testament references.<\/p>\n
Revelation
\n1:1
\nDaniel 2:28\u201329
\n1:4
\nIsaiah 11:2
\n1:5
\nGenesis 49:11; Psalm 89:27
\n1:6
\nExodus 19:6; Isaiah 61:6
\n1:7
\nDaniel 7:13; Zechariah 12:10\u201314
\n1:8
\nIsaiah 41:4
\n1:12
\nExodus 25:37; 37:23
\n1:13
\nDaniel 7:13; 10:5, 16
\n1:14
\nDaniel 7:9; 10:6
\n1:15
\nEzekiel 1:7, 24; 43:2; Daniel 10:6
\n1:16
\nJudges 5:31; Isaiah 49:2
\n1:17
\nIsaiah 41:4; 44:6; 48:12; Daniel 8:17\u201318; 10:9, 10, 12, 15, 19
\n1:18
\nJob 3:17; Hosea 13:14
\nRevelation
\n2:4
\nJeremiah 2:2
\n2:7
\nGenesis 2:9; 3:22\u201324; Proverbs 11:30; 13:12; Ezekiel 31:8 (LXX)
\n2:12
\nIsaiah 49:2
\n2:14
\nNumbers 25:1\u20133
\n2:17
\nExodus 16:33\u201334; Isaiah 62:2; 65:15
\n2:18
\nDaniel 10:6
\n2:20
\n1 Kings 16:31\u201332; 2 Kings 9:7, 22
\n2:23
\nPsalm 7:9; 26:2; 28:4; Jeremiah 11:20; 17:10
\n2:27
\nPsalm 2:7\u20139; Isaiah 30:14; Jeremiah 19:11
\nRevelation
\n3:4
\nEcclesiastes 9:8
\n3:5
\nExodus 32:32\u201333
\n3:7
\nIsaiah 22:22
\n3:9
\nIsaiah 43:4; 49:23; 60:14
\n3:12
\nIsaiah 62:2; Ezekiel 48:35
\n3:14
\nGenesis 49:3; Deuteronomy 21:17
\n3:18
\nIsaiah 55:1
\n3:19
\nProverbs 3:12
\nRevelation
\n4:1
\nEzekiel 1:1
\n4:2
\nIsaiah 6:1; Ezekiel 1:26\u201328; Daniel 7:9
\n4:3
\nEzekiel 1:26, 28; 10:1
\n4:5
\nExodus 19:16; 25:37; Isaiah 11:2; Ezekiel 1:13
\n4:6
\nEzekiel 1:5, 18, 22, 26; 10:1, 12
\n4:7
\nEzekiel 1:10, 10:14
\n4:8
\nIsaiah 6:2\u20133; Ezekiel 1:18; 10:12
\n4:9
\nDeuteronomy 32:40; Daniel 4:34; 6:26; 12:7
\n4:11
\nGenesis 1:1
\nRevelation
\n5:1
\nEzekiel 2:9\u201310; Daniel 12:4
\n5:5
\nGenesis 49:9\u201310; Isaiah 11:1, 10
\n5:6
\nIsaiah 11:2; Zechariah 3:8\u20139; 4:10
\n5:8
\nPsalm 111:2
\n5:9
\nPsalm 40:3; 98:1; 144:9; 149:1; Isaiah 42:10; Daniel 5:19
\n5:10
\nExodus 19:6; Isaiah 61:6
\n5:11
\nDaniel 7:10
\nRevelation
\n6:2
\nZechariah 1:8; 6:3
\n6:4
\nZechariah 1:8; 6:2
\n6:5
\nZechariah 6:2
\n6:8
\nJeremiah 15:2\u20133; 24:10; 29:17; Ezekiel 14:21; Hosea 13:14; Zechariah 6:3
\n6:12
\nIsaiah 50:3; Joel 2:10
\n6:13
\nIsaiah 34:4
\n6:14
\nIsaiah 34:4; Nahum 1:5
\n6:15
\nPsalm 48:4\u20136; Isaiah 2:10\u201312, 19
\n6:16
\nHosea 10:8
\n6:17
\nPsalm 76:7; Jeremiah 30:7; Nahum 1:6; Zephaniah 1:14\u201318; Malachi 3:2
\nRevelation
\n7:1
\nIsaiah 11:2; Jeremiah 49:36; Ezekiel 7:2; 37:9; Daniel 7:2; Zechariah 6:5
\n7:3
\nEzekiel 9:4\u20136
\n7:4
\nGenesis 49:1\u201328
\n7:9
\nLeviticus 23:40
\n7:10
\nPsalm 3:8
\n7:14
\nGenesis 49:11
\n7:15
\nLeviticus 26:11
\n7:16
\nPsalm 121:5\u20136; Isaiah 49:10
\n7:17
\nPsalm 23:1\u20132; Ezekiel 34:23
\nRevelation
\n8:3
\nPsalm 141:2
\n8:4
\nPsalm 141:2
\n8:5
\nEzekiel 10:2
\n8:5\u20136
\nExodus 19:16
\n8:7
\nExodus 9:23\u201324; Psalm 18:13; Isaiah 28:2
\n8:8
\nExodus 7:17\u201319
\n8:10
\nIsaiah 14:12
\n8:11
\nJeremiah 9:15; 23:15
\n8:12
\nIsaiah 13:10
\nRevelation
\n9:1
\nIsaiah 14:12\u201314
\n9:2
\nGenesis 19:28; Exodus 19:8
\n9:3
\nExodus 10:12\u201315
\n9:4
\nEzekiel 9:4
\n9:6
\nJob 3:21
\n9:8
\nJoel 1:6
\n9:9
\nJoel 2:5
\n9:11
\nJob 26:6; 28:22; 31:12; Psalm 88:11; Proverbs 15:11
\n9:14
\nGenesis 15:18; Deuteronomy 1:7; Joshua 1:4
\nRevelation
\n10:1
\nEzekiel 1:26\u201328
\n10:4
\nDaniel 8:26; 12:4\u20139
\n10:5
\nDeuteronomy 32:40; Daniel 12:7
\n10:6
\nGenesis 1:1; Deuteronomy 32:40; Nehemiah 9:6; Daniel 12:7
\n10:7
\nAmos 3:7
\n10:9
\nJeremiah 15:16; Ezekiel 2:8\u201333
\n10:11
\nEzekiel 37:4, 9
\nRevelation
\n11:1
\nEzekiel 40:3\u20134; Zechariah 2:1\u20132
\n11:2
\nEzekiel 40:17\u201320
\n11:4
\nZechariah 4:1\u20133, 11\u201314
\n11:5
\nNumbers 16:35; 2 Kings 1:10\u201312
\n11:6
\nExodus 7:19\u201325; 1 Kings 17:1
\n11:7
\nExodus 7:3, 7, 8, 21
\n11:8
\nIsaiah 1:9\u201310; 3:9; Jeremiah 23:14; Ezekiel 16:49; 23:3, 8, 19, 27
\n11:9
\nPsalm 79:2\u20133
\n11:11
\nEzekiel 37:9\u201310
\n11:15
\nExodus 15:18; Daniel 2:44\u201345; 7:13\u201314, 27
\n11:18
\nPsalm 2:1\u20133; 46:6; 115:13
\nRevelation
\n12:1
\nGenesis 37:9\u201311
\n12:2
\nIsaiah 26:17; 66:7; Micah 4:9\u201310
\n12:3
\nIsaiah 27:1; Daniel 7:7, 20, 24
\n12:4
\nDaniel 8:10
\n12:5
\nPsalm 2:8\u20139; Isaiah 66:7
\n12:7
\nDaniel 10:13, 21; 12:1
\n12:9
\nGenesis 3:1; Job 1:6; 2:1; Zechariah 3:1
\n12:10
\nJob 1:9\u201311; 2:4\u20135; Zechariah 3:1
\n12:14
\nExodus 19:4; Deuteronomy 32:11; Isaiah 40:31; Daniel 7:25; 12:7; Hosea 2:14\u201315
\n12:15
\nHosea 5:10
\n12:17
\nGenesis 3:15
\nRevelation
\n13:1
\nDaniel 7:3, 7, 8
\n13:2
\nDaniel 7:4\u20136, 8
\n13:3
\nDaniel 7:8
\n13:4
\nDaniel 8:24
\n13:5
\nDaniel 7:8, 11, 20, 25; 11:36
\n13:7
\nDaniel 7:21
\n13:8
\nDaniel 12:1
\n13:10
\nJeremiah 15:2; 43:11
\n13:11
\nDaniel 8:3
\n13:13
\n1 Kings 1:9\u201312
\nRevelation
\n14:1
\nPsalm 2:6; Ezekiel 9:4
\n14:2
\nEzekiel 1:24; 43:2
\n14:3
\nPsalm 144:9
\n14:7
\nExodus 20:11
\n14:8
\nIsaiah 21:9; Jeremiah 51:7\u20138
\n14:10
\nGenesis 19:24; Psalm 75:8; Isaiah 51:17
\n14:11
\nIsaiah 34:10; 66:24
\n14:14
\nDaniel 7:13
\n14:18
\nJoel 3:13
\n14:19
\nIsaiah 63:1\u20136
\n14:20
\nJoel 3:13
\nRevelation
\n15:1
\nLeviticus 26:21
\n15:3
\nExodus 15:1\u201318; Deuteronomy 31:30\u201332:44; Psalm 92:5; 111:2; 139:14
\n15:4
\nPsalm 86:9; Isaiah 66:23; Jeremiah 10:7
\n15:5
\nExodus 38:21
\n15:6
\nLeviticus 26:21
\n15:7
\nJeremiah 25:15
\n15:8
\nExodus 40:34\u201335; Leviticus 26:21; 1 Kings 8:10\u201311; 2 Chronicles 5:13\u201314; Isaiah 6:1\u20134
\nRevelation
\n16:1
\nPsalm 79:6; Jeremiah 10:25; Ezekiel 22:31
\n16:2
\nExodus 9:9\u201311; Deuteronomy 28:35
\n16:3
\nExodus 7:17\u201325
\n16:4
\nExodus 7:17\u201321; Psalm 78:44
\n16:5
\nPsalm 145:17
\n16:6
\nIsaiah 49:26
\n16:7
\nPsalm 19:9; 145:17
\n16:10
\nExodus 10:21\u201323
\n16:12
\nIsaiah 11:15\u201316; 41:2, 25; 46:11; Jeremiah 51:36
\n16:13
\nExodus 8:6
\n16:14
\n1 Kings 22:21\u201323
\n16:16
\nJudges 5:19; 2 Kings 23:29\u201330; 2 Chronicles 35:22; Zechariah 12:11
\n16:19
\nJeremiah 25:15
\n16:21
\nExodus 9:18\u201325
\nRevelation
\n17:1
\nJeremiah 51:13; Nahum 3:4
\n17:2
\nIsaiah 23:17
\n17:3
\nDaniel 7:7
\n17:4
\nJeremiah 51:7; Ezekiel 28:13
\n17:8
\nExodus 32:32\u201333; Daniel 12:1
\n17:12
\nDaniel 7:24\u201325
\n17:16
\nLeviticus 21:9
\nRevelation
\n18:1
\nEzekiel 43:2
\n18:2
\nIsaiah 21:9; 34:13\u201315; Jeremiah 50:30; 51:37
\n18:3
\nJeremiah 51:7
\n18:4
\nIsaiah 52:11; Jeremiah 50:8; 51:6, 45
\n18:5
\nJeremiah 41:9
\n18:6
\nPsalm 137:8; Jeremiah 50:15, 29
\n18:7
\nIsaiah 47:7\u20138; Zephaniah 2:15
\n18:8
\nIsaiah 47:9; Jeremiah 50:31\u201332
\n18:9\u201319
\nEzekiel 26:16\u201318; 27:26\u201331
\n18:9
\nJeremiah 50:46
\n18:10
\nIsaiah 13:1
\n18:12
\nEzekiel 27:12\u201325
\n18:20
\nJeremiah 51:48
\n18:21
\nJeremiah 51:63\u201364
\n18:22
\nIsaiah 24:8; Jeremiah 25:10; Ezekiel 26:13
\n18:23
\nJeremiah 7:34; 16:9; 25:10; Nahum 3:4
\nRevelation
\n19:2
\nDeuteronomy 32:43; Psalm 119:137; Jeremiah 51:48
\n19:3
\nIsaiah 34:9\u201310; Jeremiah 51:48
\n19:5
\nPsalm 22:23; 134:1; 135:1
\n19:6
\nPsalm 93:1; 97:1; Ezekiel 1:24; 43:2; Daniel 10:6
\n19:11
\nPsalm 18:10; 45:3\u20134; Isaiah 11:4\u20135; Ezekiel 1:1
\n19:13
\nIsaiah 63:3
\n19:15
\nPsalm 2:8\u20139; Isaiah 11:4; 63:3\u20136
\n19:16
\nDeuteronomy 10:17
\n19:17
\nIsaiah 34:6\u20137; Ezekiel 39:17
\n19:18
\nIsaiah 34:6\u20137; Ezekiel 39:18
\n19:19
\nPsalm 2:2; Joel 3:9\u201311
\n19:20
\nIsaiah 30:33: Daniel 7:11
\n19:21
\nEzekiel 39:19\u201320
\nRevelation
\n20:2
\nGenesis 3:1, 13\u201314; Isaiah 24:21\u201322
\n20:4
\nDaniel 7:9, 22, 27; 12:2
\n20:5
\nIsaiah 26:14
\n20:6
\nExodus 19:6; Isaiah 26:19
\n20:8
\nEzekiel 38:2; 39:1, 6
\n20:9
\nDeuteronomy 23:14; 2 Kings 1:9\u201312; Ezekiel 38:22; 39:6
\n20:11
\nDaniel 2:35
\n20:12
\nExodus 32:32\u201333; Psalm 62:12; 69:28; Daniel 7:10
\n20:15
\nExodus 32:32\u201333; Daniel 12:1
\nRevelation
\n21:1
\nIsaiah 65:17; 66:22
\n21:3
\nLeviticus 26:11\u201312; Ezekiel 37:27
\n21:4
\nIsaiah 25:8; 35:10; 51:11; 65:19
\n21:9
\nLeviticus 26:21
\n21:10
\nEzekiel 40:2
\n21:11
\nIsaiah 60:1\u20132; Ezekiel 43:2
\n21:12\u201313
\nEzekiel 48:31\u201334
\n21:15
\nEzekiel 40:3, 5
\n21:19\u201320
\nExodus 28:17\u201320; Isaiah 54:11\u201312
\n21:23
\nIsaiah 60:19\u201320
\n21:24
\nIsaiah 60:3\u20135, 16
\n21:25
\nIsaiah 60:11; Zechariah 14:7
\n21:26
\nIsaiah 60:5, 16
\n21:27
\nIsaiah 52:1; Ezekiel 44:9; Zechariah 14:21
\nRevelation
\n22:1
\nPsalm 46:4; Ezekiel 47:1; Zechariah 14:8
\n22:2
\nGenesis 2:9; 3:22\u201324; Ezekiel 47:12
\n22:3
\nGenesis 3:17\u201319; Zechariah 14:11
\n22:4
\nPsalm 17:15; Ezekiel 9:4
\n22:5
\nIsaiah 60:19; Daniel 7:18, 22, 27; Zechariah 14:7
\n22:10
\nDaniel 8:26; 12:4, 9
\n22:11
\nEzekiel 3:27; Daniel 12:10
\n22:12
\nPsalm 62:12; Isaiah 40:10; 62:11
\n22:13
\nIsaiah 44:6
\n22:14
\nGenesis 2:9; 3:22\u201324; Proverbs 11:30
\n22:15
\nDeuteronomy 23:18
\n22:18\u201319
\nDeuteronomy 4:2; 12:32
\n22:19
\nDeuteronomy 29:19\u201320<\/p>\n","protected":false},"excerpt":{"rendered":"
APPENDIX VI The Eight Mysteries of the New Testament Introduction A. Definition The Greek word that is used for \u201cmystery\u201d is very much like the English word: musterion. It is the Greek word from which the English word \u201cmystery\u201d originates. The etymology of the word is from the Greek root, mueo, which means \u201cto shut,\u201d … <\/p>\n