A new statement of faith based upon an article by Dr Thomas

The original article

 

Our Terrestrial System Before the Fall.

OUR friend says, that his notion is that all

creation became corrupt at the fall, even to the elements. This is the general idea. Moses tells us very plainly, that when the terrestrial system was completed on the Sixth Day, that

God reviewed all that He had made, and pronounced it "very good." But, in what sense was it very good ? In an animal and physical sense; for it was a natural and animal system, not a spiritual one. Such a system is essentially one of waste, and reproduction ;and was organized with reference to what God knew would come to pass. This is implied in the placing of the earth in such a po- sition with respect to the sun, moon, and stars, that there should be a diversity of sea- sons, &.c. Thus, fall and winter, seasons of decay and death, were institutions existing before the Fall ; and presented to Adam and Eve phenomena illustrative of the existence in the physical system of a principle of corruption, the extent of which, however, they might not have been fully apprized of. Death and corruption, then, with reproduction, the characteristic of spring and sum·

mer, is the fundamental law of the physical

system of the Six Days. Adam and Eve, and all the oihtr animals born of the earth with themselves, would have died and gone

to corruption, if there had been no transgression, provided that there had been no further interference with the physical sysUm than Mo^es records in his his/cry of the Six Day, Let us, by way of illustration, confine our attention to the two animals at the head of animated nature, called Adam and Eve.

Concerning them, it may be inquired, " If

they would have died under the proviso above

stated, how can Paul's saying be true, that

''Death entered into the world of sin V " True ;

the death principle was an essential property

of their nature; but as they did not die till

after their transgression, death did not enter

in till after that event. But, the inquirer

means, *4

If they would have died anyhow

under the proviso, how can death be said to

be the consequence of sin ?" Death is not

the consequence of sin,sin being the original

physical cause—but the physical consequence

of a moral act. If thou doed thus and so,

u

dying thou skalt die ; " but just reverse this

saying, and let it read,

a if thou doest thus

and so, " dying thou shalt NOT die." Here

are moral acts with diverse physical results.

Now, if these two results are ordained upon

two essentially dying creatures, because ani-

mil creatures, what is implied ? Why,

that in the one case the dying process shall

not be interrupted, and theretore death would follow: while in the other, the process should be interrupted, and therefore life should beestablished. In the former case, all that would be necessary would be to let things take their natural course; but in the latter, this would not do ; and therefore it would be necessary to bring into play a transforming force which should change the very pood animal nature into a very good spirtual, or incorruptible nature, which latter formed no
part of the system of the Six Days.

Now,these conditions were fulfilled by the
arrangements in Paradise, where sin firstmade its appearance. There were there two trees; the one styled "the Tree of Lues;"
the other, " the Tree of the Knowledge of
Good and Evil;" and which, because of the
penalty attached to the eating of its fruit,
may be styled " the free of Deaths." The
lives and the deaths of Adam and Eve were
predicated, not upon any peculiarity of their

animal constitution, but upon the relations
they might come to sustatn to those two
M trees in Paradise. Muses has given us the history of their case, and from this we learn
that they placed themselves under the law
which sentenced them to death by eating of
the fruit they were commanded not to eat.

Now, all that was necessary for this sen-

tence to take effect was just to allow the
laws of the animal economy to take their
course, and the result would be death and
corruption, or a return tu the dust from
whence they were taken.

But, the inquirer wants to know, Suppose they had lived in the obedience of faith
all the time that might have been appointed
for their probation in Paradise, would they
not have died ? Certainly they would, if
there had been no arrangement divinely interposed to prevent death. This arrangement existed in connection with the Tree of Lives.

We learn from the Mosaic account that the
eating of that tree would impart immortality
or deathlessness ; for we are told that they
were expelled from Paradise that they might
not eat of that tree and live forever. It is
certain, therefore, that the animal nature
they possessed was essentially a mortal nature, and required to be physically operated upon by the power transmissible .through contact with the tree of lives to change it into a nature constitutionally capable of enduring forever ; which the animal nature is not.

We have an illustration of what would have happened to Adam and Eve if they had continued in the obedience of faith, in what we are taught is to occur in the case of the obedient believers belonging to the generation contemporary with the appearing of the Lord Jesus in power and great glory.

These, designated by Paul as " we who are alive and remain/' he declares " shall not sleep, but shall be changed in a moment, in the twinkling of an eye, at the last trumpet."

This was not revealed till he communicated

it; for he styles it u a mystery," or secret, which, says he, '· Behold, I show you."

Here, then, are persons found living in the obedience of faith at the Lord's appearing.

Every one admits that they are constitutionally animal and mortal, though, it is revealed, that they shall not die, if they be of
the living remnant contemporary with His
appearing. Their not dying is conditional, as in the case of Adam and Evo—if they be found in the obedience of faith, and if contemporaries of the advent; otherwise not.

But in not dying into death, UK wiih Enoch and Elijah, the dying process which commences with birth must be interrupted and
terminated |jy the interposition of divine
po wer; even by that power that rebuilds the
bodies of the dead upon new physical principles ; in other words, by the Spirit of God that would have changed the eaters of the

Tree of Lives in Eden ; that raised up the mortal body of Jesus ; and that will raise up and change the stints by Jesus, when in their case "mortality shall be swallowed up of life."

There was no miracle wrought in execut- n£T the sentence under which Adam and Eve
iplaced themselves. That is to say, there was no new physical principle infused into their nature that was not there before they transgressed. The introduction of miracle would have been in the instantaneous transformation of their mortal animal nature into the immortal spiritual nature on thoir eating of the fruit of the Tree of Lives. But there was no scope for the exercise of extra ordinary power; for it is only obedience that
gains access to that tree, whethrr in the Paradise of Eden, or in the Kingdom of (Joi!
If they had continued obedient, death, though lurking within them, would not have been allowed to enter into the world ; it would have hud no victims; but they transgressed—their thinking became pervers-e, or
contrary to the letter of the Word of God, and their practice like it,—they sinned; and the physical tendency of animal nature to dissolution became t% the law of sin and death" within them, because its abolition was prevented on account of sin.

From these premises it will be seen, that we dissent from our correspondent's u notion" that all creation became corrupt (hy which we understand him to mean, constitutionally impregnated with corruptibility) at the Fall. We believe that the change consequent upon that calamity was moral, not physical. The natural system was the eame the day before the Fall as the day after. A palace, though destructible by time or any other cause, may nevertheless be " very good. Article by Dr John Thomas christadelphian 

The new statement of faith

THE FOUNDATION -- That the book currently known as the Bible, consisting of the Scriptures of Moses, the prophets, and the apostles, is the only source of knowledge concerning God and His purposes at present extant or available in the earth, and that the same were wholly given by inspiration of God in the writers, and are consequently without error in all parts of them, except such as may be due to errors of transcription or translation. (This paragraph was added in 1886.)

2 Tim. 3:16; 1 Cor. 2:13; Heb. 1:1; 2 Pet. 1:21; 1 Cor. 14:37; Neh. 9:30; John 10:35.

That the only true God is He Who revealed Himself to Abraham, Isaac, and Jacob through angelic visitations and visions, to Moses at the burning bush and at Sinai, and most fully in the Lord Jesus Christ. This God is the supreme self-existent Deity, the ONE FATHER, who dwells in unapproachable light but is not an abstract or purely spiritual being. Rather, He is corporeal, possessing a tangible and substantial form. While He is omnipresent through His Spirit, which is a unity with His corporeal person in heaven, His essence is beyond human comprehension. Out of His own underived energy, He created heaven and earth and all that is within them.

Isa. 40:13-25; 43:10-12; 44:6-8; 45:5; 46:9-10; Job 38-40; Deut. 6:1-4; Mark 12:29-32; 1 Cor. 8:4-6; Eph. 4:6; 1 Tim. 2:5; Neh. 9:6; Job 26:13; Psa. 124:8; 146:6; 148:5; Isa. 40:25-27; Jer. 10:12-13; 27:5; 32:17-25; 51:15; Acts 14:15; 17:24; 1 Chron. 29:11-14; Psa. 62:11; 145:3; Isa. 26:4; 40:26; Job 9:4; 36:5; Psa. 92:5; 104:24; 147:4-5; Isa. 28:29; Rom. 16:27; 1 Tim. 1:17; 2 Chron. 16:9; Job 28:24; 34:21; Psa. 33:13-14; 44:21; 94:9; 139:7-12; Prov. 15:3; Jer. 23:24; 32:19; Amos 9:2-3; Acts 17:27-28; Psa. 123:1; 1 Kings 8:30-39, 43, 49; Matt. 6:9; 1 Tim. 6:15-16.

That Jesus of Nazareth was the Son of God, begotten of the Virgin Mary by the Holy Spirit, without the intervention of man, and afterwards anointed with the same Spirit, without measure, at his baptism.

Matt. 1:23; 1 Tim. 3:16; Acts 2:22-24, 36; Matt. 1:18-25; Lk. 1:26-35; Gal. 4:4; Isa. 7:14; Matt. 3:16-17; Isa. 11:2; 42:1; 61:1; John 3:34; 7:16; 8:26-28; 14:10-24.

That the appearance of Jesus of Nazareth on the earth was necessitated by the position and state into which the human race had been brought by the circumstances connected with the first man, Adam. While death was inherent in human nature, the moral consequences of Adam's transgression required a divine plan of redemption, which Jesus fulfilled."

"That the first man was Adam, whom God created out of the dust of the ground as a living soul, or natural body of life, 'very good' in kind and condition, yet mortal and subject to decay and corruption. God placed him under a law through which the continuance of life was contingent on obedience and access to the Tree of Life

"That Adam broke this law, and was adjudged unworthy of immortality, and sentenced to return to the ground from whence he was taken. This sentence affirmed the intrinsic mortality of his nature, which, due to his exclusion from the Tree of Life, ensured that death became the inevitable outcome for him and all his posterity including Jesus.

That God, in His kindness, conceived a plan of restoration which, while upholding the natural law of sin and death as the principle of decay and mortality, provides a way to ultimately overcome death through the resurrection of the faithful to a state of incorruption and eternal life."

That He inaugurated this plan by making promises to Adam, Abraham, and David, and later elaborated it in greater detail through the prophets."

"That these promises referred to Jesus Christ, who was to be raised up from the line of Abraham and David, and who, though sharing their condemned mortal nature, would obtain a title to resurrection through perfect obedience. By his sacrificial death and resurrection, he would overcome the law of sin and death and offer redemption to all who believe and obey him."

"That it was this mission that necessitated the miraculous begetting of Christ by a human mother, enabling Him to bear our condemnation as a representative of the human race and to be a sinless bearer of that condemnation. Through His perfect obedience and sacrificial death, He fulfilled the righteousness of God and obtained the right to resurrection, offering a path to redemption for all who believe and obey Him."

That being begotten of God and inhabited and used by God through the indwelling of the Holy Spirit, Jesus was Emmanuel, God with us, God manifested in the flesh—yet was, during his natural life, of like nature with mortal man, being made of a woman of the house and lineage of David. Therefore, He experienced the sufferings common to humanity, including mortality, which was a fundamental aspect of human nature even before Adam's transgression." His mission was to overcome the inherent mortality and offer the hope of eternal life through his perfect obedience and sacrificial death."

That the message Jesus delivered from God to his kinsmen, the Jews, was a call to repentance from every evil work, a declaration of his divine sonship and rightful claim to the Jewish kingship, and the proclamation of the good news that God would restore their kingdom through him and fulfill all that was written in the prophets."

"That for delivering this message, he was put to death by the Jews and Romans, who were instruments in the hands of God for accomplishing His predetermined plan. This plan involved the condemnation of sin in the flesh through the offering of Jesus’ body once for all, as a propitiation to declare the righteousness of God. This was established as a basis for the remission of sins. All who approach God through this crucified, but risen, representative of humanity are forgiven. Therefore, by a figure, his blood cleanses from sin. This sacrificial act addresses the inherent mortality and sinfulness present in humanity since the creation, affirming God’s righteous judgment and the hope of reconciliation.”

That on the third day, God raised him from the dead, and exalted him to the heavens as priestly mediator between God and man, in the process of gathering from among them a people who should be saved by the belief and obedience of the Truth.

1 Cor. 15:4; Acts 10:40; 13:30-37; 2:24-27; 4:27-33; Luke 24:51; Eph. 1:20; Acts 5:31; 1 Tim. 2:5; Heb. 8:1; Acts 15:14; 13:39; Heb. 4:14-15.

That he is a priest over his own house only, and does not intercede for the world, or for professors who are abandoned to disobedience (i.e. "those who teach incorrect doctrine" - editor). That he makes intercession for his erring brethren, if they confess and forsake their sins.

John 17:9; Heb. 10:26; 1 John 2:1; Prov. 28:13.

That he sent forth apostles to proclaim salvation through him, as the only Name given under heaven whereby men may be saved.

Acts 1:8; Matt. 28:19-20; Luke 24:46-48; Acts 26:16-18; 4:12.

That the way to obtain this salvation is to believe the Gospel they preached, and to take on the Name and service of Christ, by being thereupon immersed in water, and continuing patiently in the observance of all things he has commanded, none being recognized as his friends except those who do what he has commanded.

Acts 13:48; 16:31; Mark 16:16; Rom. 1:16; Acts 2:38, 41; 10:47-48; 8:12; Gal. 3:27-29; Rom. 6:3-5; 2:7; Matt. 28:20; John 15:14.

That the Gospel consists of "The things concerning the Kingdom of God and the Name of Jesus Christ."

Acts 8:12; 19:8, 10, 20; 28:30-31.

That the "Things of the Kingdom of God" are the facts testified concerning the Kingdom of God in the writings of the prophets and apostles, and definable as in the next 12 paragraphs.

That God will set up a Kingdom in the earth, which will overthrow all others, and change them into "the kingdoms of our Lord and His Christ."

Dan. 2:44; 7:13-14; Rev. 11:15; Isa. 32:1, 16; 2:3-4; 11:9-10.

That for this purpose God will send Jesus Christ personally to the earth at the close of the times of the Gentiles.

Acts 3:20-21; Psa. 102:16, 21; 2 Tim. 4:1; Acts 1:9, 11; Dan. 7:13; Luke 21:24-27; Rom. 11:25-26.

That the Kingdom which he will establish will be the Kingdom of Israel restored, in the territory it formerly occupied, namely, the land bequeathed for an everlasting possession to Abraham and his Seed (the Christ) by covenant.

Mic. 4:6-8; Amos 9:11, 15; Eze. 37:21-22; Jer. 23:3, 8; Gen. 13:14-17; Heb. 11:8-9; Gal. 3:16; Lev. 26:42; Mic. 7:20.

That this restoration of the Kingdom again to Israel will involve the ingathering of God's chosen but scattered nation, the Jews; their reinstatement in the land of their fathers, when it shall have been reclaimed from "the desolation of many generations"; the building again of Jerusalem to become "the throne of the Lord" and the metropolis of the whole earth.

Isa. 11:12; Jer. 31:10; Zec. 8:8; Eze. 36:34-36; Isa. 5l:3; 60:15; 62:4; Jer. 3:17; Mic. 4:7-8; Joel 3:17; Isa. 24:23.

That the governing body of the Kingdom so established will be the brethren of Christ, of all generations, developed by resurrection and change, and constituting, with Christ as their head, the collective "Seed of Abraham," in whom all nations will be blessed, and comprising "Abraham, Isaac, and Jacob, and all the prophets," and all in their age of like faithfulness.

Dan. 12:2; Luke 13:28; Rev. 11:18; 1 Thess. 4:15-17; John 5:28-29; 6:39-40; Luke 14:14; Matt. 25:34, 46; Rev. 5:9-10; Dan. 7:27.

That at the appearing of Christ prior to the establishment of the Kingdom, the responsible (namely, those who know the revealed will of God, and have been called upon to submit to it), dead and living -- obedient and disobedient -- will be summoned before his judgment seat "to be judged according to their works," and "receive in body according to what they have done, whether it be good or bad."

2 Cor. 5:10; 2 Tim. 4:1; Rom. 2:5-6, 16; 14:10-12; 1 Cor. 4:5; Rev. 11:18.

That the unfaithful will be consigned to shame and "the second death," and the faithful, invested with immortality, and exalted to reign with Jesus as joint heirs of the Kingdom, co-possessors of the earth, and joint administrators of God's authority among men in everything.

Matt. 7:26; 8:12; 25:20-30; Dan. 12:2; Gal. 6:8; 5:21; 2 Thess. 1:8; Heb. 10:26-31; 2 Pet. 2:12; Rev. 21:8; Mal. 4:1; Psa. 37:30-38; Prov. 10:25-29; 1 Cor. 15:51-55; 2 Cor. 5:1-4; James 1:12; Rom. 2:7; John 10:28; Matt. 5:5; Psa. 37:9, 22, 29; Rev. 5:9; Dan. 7:27; 1 Thess. 2:12; 2 Pet. 1:11; Rev. 3:21; 2 Tim. 2:12; Rev. 5:10; Psa. 49:7-9; Luke 22:29-30.

That the Kingdom of God, thus constituted, will continue a thousand years, during which sin and death will continue among the earth's subject inhabitants, though in a much milder degree than now.

Rev. 20:4-9; 11:15; Isa. 65:20; Eze. 44:22, 25; 1 Cor. 15:24-28.

That a law will be established which shall go forth to the nations for their "instruction in righteousness," resulting in the abolition of war to the ends of the earth, and the "filling of the earth with the knowledge of the glory of Yahweh as the waters cover the sea."

Mic. 4:2; Isa. 42:4; 11:1-10; 2:3-4; Hab. 2:14.

That the mission of the Kingdom will be to subdue all enemies, and finally death itself, by opening up the way of life to the nations, which they will enter by faith, during the thousand years, and (in reality) at their close.

1 Cor. 15:24-28; Rev. 21:4; 20:12-15; Isa. 25:6-8.

That at the close of the thousand years, there will be a general resurrection and judgment, resulting in the final extinction of the wicked, and the immortalization of those who shall have established their title (under the grace of God) to eternal life during the thousand years.

Rev. 20:11-15; 1 Cor. 15:24.

That the government will then be delivered up by Jesus to the Father, Who will manifest Himself as the "All-in-All"; sin and death having been taken out of the way, and the race completely restored to the friendship of the Deity. 1 Cor. 15:28.

The Genetics of Sin Romans

    The Genetics of Sin 

The biological understanding of Sin commonly referred to has original sin or inherited sin which is not a crime but a misfortune.

 

We will begin this study with an opening reading from Romans 5:19 (Literal Standard Version) for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the One, will the many be constituted righteous.

Sin its original meaning 

Romans 3:23 New King James Version for all have sinned and fall short of the glory of God

Sin means to miss the mark, for all have missed the mark and fall short of the glory of God

The Greek noun hamartia (Strong's 264 and 266) and its cognates have been in use since Homer, and tracing the evolution of the use of the term up through Aristotle shows three main categories of meaning. First is the original, literal sense, commonly translated into English as “miss,” meaning physically to miss something, to fall short, or go astray of a goal or target. Homer used the word frequently in battle scenes, to conjure images of hitting or missing intended targets (Bremer 1969: 30-31).

Judges 20:16 Berean Standard Bible

Among all these soldiers there were 700 select left-handers, each of whom could sling a stone at a hair without missing

The words translated "without missing" is the Hebrew word for sin here the word is used physically 

20:16 Among all this people [there were] seven hundred chosen men lefthanded ; every one could sling stones at an hair [breadth], and not miss (Strong's 2398 8686).

It is interesting to see how the Hebrew word used in that verse, which is translated as "miss" or "not miss," aligns with the original literal sense of the Greek term "hamartia" as "miss" or "falling short."

Two principal acceptations

Sin, in it's most comprehensive definition is "to miss the mark" - whether morally (transgression) or physically. Mankind was initially created with the intention of sharing in God's glory, (Romans 3:23) both physically and morally. Mankind has "missed the mark" both physically and morally. Due to the events in Eden, we are created (in the womb) in that fallen state, and thus born in sin

Therefore sin has two major meanings (Two principal acceptations) the transgression of the law next that physical element of the animal nature which causes all diseases death and resolution into dust

With this understanding of sin being physical we can now understand the expressions: the sin in the flesh, the sin in my members, the law of sin and death, the sin that dwells in me, the sin that brings forth death, the body of sin.

 The origin of Sin

How did death enter the world:

Gen 2:16 And the Lord God commanded the man, “You are free to eat from any tree in the garden; 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will certainly die.”

Gen 3:17 To Adam he said, “Because you listened to your wife and ate fruit from the tree about which I commanded you, ‘You must not eat from it,’“Cursed is the ground because of you;through painful toil you will eat food from it all the days of your life. 18 It will produce thorns and thistles for you, and you will eat the plants of the field. 19 By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return

Romasn 5:12 because of this, even as through one man sin entered into the world, and through sin—death; and thus to all men death passed through, for that all sinned;

The constitution of Sin

Romans 5:19 (Literal Standard Version) for as through the disobedience of the one man, the many were constituted sinners: so also through the obedience of the One, will the many be constituted righteous.

That is to say: The one man Adam disobeyed God and became a sinner. As a consequence all his offspring inherited sin from him even before becoming actual transgressors or sinners. In that way many “were constituted sinners.” However, by the obedience of the one man Jesus Christ to God the means were provided for many to “be constituted righteous.”

This "constitution" is elsewhere termed "sinful flesh" or "sin's flesh"; that is, "flesh" under the dominion of a sinful constitution and therefore subject to death (ch. 8:3; 6:9).

sin is hereditary

So Adam broke God’s law, and was adjudged unworthy of immortality, and sentenced to return to the ground from whence he was taken-a sentence which defiled and became a physical law of his being, and was transmitted to all his posterity including Jesus. (BASF C5)

How was sin transmitted to all his posterity?

 Through the flesh, blood and dna:

Psalm 51:5 Behold, I was shapen in iniquity; and in sin did my mother aconceive me

So sin would be rooted within our DNA?

Yes sin is hereditary it is part of our genetic structure you could says its programmed into our DNA

Most scientists agree that aging and death seem somehow programmed into our genes. The question is: When, how, and why did they enter our genetic code, as it were?

The Bible gives us the simple answer—even though it does not present it in terms of genetics or DNA. Romans 5:12 reads: “That is why, just as through one man sin entered into the world and death through sin, and thus death spread to all men because they had all sinned.”

Sin and Death The physical law of decay 

If Sin bring forth death or has the power of death Hebrews 2;14 (the diabolos been an equivalent expression for sin.) Would this make sin a physical law of decay. 

Note the devil or diabolos is not a supernatural being but a personification of human nature abstract (transgression) and concrete (physical, sin in the flesh) manifested in individuals and collectively in the organisations and institutions of this present order of things

Yes sin is a physical law of decay see 1 cor 15:53-54 the Greek word translated corruption means Decay this corruptible body must put on in corruption so that the body of sin Romans 6:6 may be done away with

Decay Cognate: 5349 phthartós (an adjective, derived from 5351 /phtheírō) – perishable, what easily perishes disintegrates (corrupts) – like the break-down of the physical body during our natural lifetime. See 5351 (phteírō).

Strong's Exhaustive Concordance phthartós corruptible. From phtheiro; decayed, i.e. (by implication) perishable -- corruptible

This suggests that sin is a physical law related to the decay and corruption of the body.

Sin that physical element of the animal nature which causes all diseases death and resolution into dust. In this sense, sin is seen as both physical and symbolic of cellular decay within the body.

Sin causes physical deterioration of the human body over time.

Dr thomas elpis israel chapter 4

Man in his physical constitution is imperfect; and this imperfection is traceable to the physical organization of his flesh, being based on the principle of decay (cellular decay) and reproduction from the blood; which, acted upon by the air, becomes the life of his flesh. All the phenomena which pertain to this arrangement of things are summed up in the simple word sin; which is, therefore, not an individual abstraction, but a concretion of relations in all animal bodies; and the source of all their physical infirmities. 

The nature of the lower animals is as full of this physical evil principle as the nature of man; though it cannot be styled sin with the same expressiveness; because it does not possess them as the result of their own transgression; the name, however, does not alter the nature of the thing. (Elpis Israel)

Sin originate within the Brain 🧠 

Where in the flesh does sin emanate from?

Sin emanates from brain-flesh

Romans 8 (Literal Standard Version) for the mind of the flesh [is] death, and the mind of the Spirit—life and peace because the mind of the flesh [is] enmity to God, for to the Law of God it does not subject itself

The mind of the flesh or the thinking of the flesh is the brain 

emanting from the brain [physical], it [indwelling sin] excites the 'propensities', and these set the 'intellect' [mental], and 'sentiments' [moral] to work. The propensities are blind, and so are the intellect and sentiments in a purely natural state; when therefore, the latter operate under the sole impulse of the propensities, 'the understanding is darkened through ignorance, because of the blindness of the heart'". (Elpis Israel)

Where does sin originate? 

Mark 7:21-23 (New King James Version) 21 For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, 22 thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. 23 All these evil things come from within and defile a man.”

Sin originates within the human heart which is symbolic of the mind the mind is thinking produced by the brain  

The dictionary says, Brain: "That part of the central nervous system that includes all the higher nervous centers; enclosed within the skull". In other words it is the physical member of the body that controls the biological functions of the body in addition to producing thoughts, attitudes &c.

Mind: the element of a person that enables them to be aware of the world and their experiences, to think, and to feel; the faculty of consciousness and thought

Thus the Mind is thinking produced by the brain 

sin is biological

So sin would be a biochemical Impulse produced by the brain

Yes it is a biochemical reaction produced by the brain

So sin is physical (biological)?

Yes sin is physical (biological) because it is thinking and feelings produced by the brain

mental states are actually only physical states, are they not? I mean, the brain is just a-a chemical supercomputer

What are thoughts made of? ... They're really just electro-chemical reactions

It is generally accepted that the basic components of emotion pertain to brain and body states generated by neurological impulses and the cellular release of biochemical substances

Like it or not, emotions share some very real biochemical links with your nervous system, immune system and digestive system.

Consciousness is a property of the brain, and the brain is a biochemical engine or its just a chemical super-computer.

Sin is transmitted to all human beings through Adam, our biological ancestor. It is considered to be rooted within our DNA as a result of Adam's disobedience. The concept of sin being written into our DNA is a metaphorical expression to describe its hereditary nature.

Sin emanates from the flesh, specifically the brain. The brain is considered the thinking substance or the seat of the propensities that lead to sinful thoughts, desires, and actions. Sin's influence on human nature is believed to affect the mind, emotions, and moral inclinations, which are interconnected with the physical brain.

Therefore, according to this perspective, sin is understood to have a physical manifestation in the flesh, specifically within the brain, and it is transmitted through the biological lineage from Adam to all of humanity.

The understanding that thoughts are electro-chemical reactions and emotions are associated with brain and body states generated by neurological impulses and the release of biochemical substances can be used to explain the physical nature of sin.

According to this perspective, sin can be seen as a product of the physical processes occurring within the human body, particularly the brain. Thoughts, being electro-chemical reactions, arise from the intricate workings of neurons, neurotransmitters, and electrical signals. Sinful thoughts, in this context, would be a result of the specific patterns and interactions of these electro-chemical reactions in the brain.

Emotions, on the other hand, are influenced by the interplay of neurological impulses and the release of biochemical substances. The brain and body states associated with emotions can affect one's disposition and actions. In the case of sin, it can be argued that certain emotional states, driven by the release of specific biochemical substances, may lead individuals to engage in behaviors that go against moral or ethical standards

Furthermore, sin can be understood as a disruption or distortion of the normal functioning of these physical processes. It can be seen as a deviation from the optimal patterns of electro-chemical reactions and neurological impulses, resulting in thoughts and behaviors that are morally or ethically problematic

In summary, viewing sin through the lens of the physical nature of thoughts and emotions suggests that it is rooted in the electro-chemical reactions of the brain and the interplay of neurological impulses and biochemical substances. Sin represents a deviation or disruption of these physical processes, leading to thoughts and actions that are contrary to moral or ethical standards

Sin as Biochemical Impulse: According to your perspective, sin is seen as a result of biochemical impulses produced by the brain. The brain creates chemicals that influence our thoughts, emotions, and actions. These biochemical processes are believed to play a significant role in the manifestation of sinful behaviour

Influence of the Brain: You argue that since the mind, which is responsible for thinking, is produced by the brain, sin originates within the brain itself. The brain, being a physical organ, governs the biological functions of the body and produces the impulses that lead to sinful actions.

Emotional and Biochemical Links: You have mentioned that emotions have real biochemical links with the nervous system, immune system, and digestive system. This suggests that emotional experiences, including those associated with sin, are intricately connected to physiological processes within the body.

Law of Sin and Death: You reference the concept of the law of sin and death, which suggests that sin leads to physical decay and death. This implies that sin has tangible consequences on the physical well-being of individuals, supporting the notion of sin being a physical phenomenon.

Decay and Cellular Impact: Sin is described as a physical law of decay within the body. The corruptible nature of the human body, subject to sin, leads to deterioration and ultimately death. This further emphasizes the physical aspect of sin and its effects on the body's cellular processes.

sin is viewed as a physical phenomenon rooted in the human body and brain. Here is a detailed explanation of how sin is seen as physical:

Sin originates within the human heart/mind: The heart, symbolizing the mind, is considered the source of sin. The mind is understood as a product of the brain, a physical organ responsible for generating thoughts, attitudes, and emotions.

Sin as a biochemical impulse: Sin is perceived as a biochemical reaction produced by the brain. The brain creates chemicals that give rise to feelings, emotions, and thoughts associated with sinful actions or desires. This biochemical process is seen as the physical manifestation of sin.

Mental states as physical states: Mental states, including emotions, are believed to have genuine biochemical connections with the nervous system, immune system, and digestive system. This suggests that mental states, including sinful thoughts or desires, are ultimately rooted in physical processes within the body

Sin and the physical body: Sin is associated with various biblical expressions such as "the sin in the flesh," "the sin in my members," and "the law of sin and death." These passages imply a connection between sin and the physical nature of the human body. Sin is seen as a physical element of the animal nature that leads to decay, diseases, and ultimately death.

Sin as a physical law of decay: Drawing from passages like 1 Corinthians 15:53-54, where "corruption" is interpreted as decay, sin is understood as a physical law associated with the decay and corruption of the body. Sin is believed to contribute to the physical deterioration of the human body over time.

Original sin is sometimes called inherited sin

Sin in the flesh is hereditary; and entailed upon mankind as the consequence of Adam's violation of the Eden law. The "original sin" was such as I have shown in previous pages. Adam and Eve committed it; and their posterity are suffering the consequence of it. The tribe of Levi paid tithes to Melchisedec many years before Levi was born. The apostle says, "Levi, who receiveth tithes, paid tithes in Abraham". Upon the same federal principle, all mankind ate of the forbidden fruit, being in the loins of Adam when he transgressed. This is the only way men can by any possibility be guilty of the original sin. Because they sinned in Adam, therefore they return to the dust from which Adam came -- says the apostle, "in whom all sinned". There is much foolishness spoken and written about "original sin". Infants are made the subjects of a religious ceremony to regenerate them because of original sin; on account of which, acoording to Geneva philosophy they are liable to the flames of hell for ever! If original sin, which is in fact sin in the flesh, were neutralized, then all "baptismally regenerated" babes ought to live for ever, as Adam would have done had he eaten of the Tree of Life after he had sinned. But they die; which is a proof that the "regeneration" does not "cure their souls"; and is, therefore, mere theological quackery. (Elpis Israel)

In summary, your understanding of sin emphasizes its physical nature, rooted in the body and brain's biochemical processes. Sin is viewed as a result of the physical impulses and biochemical reactions generated by the brain, which manifest in sinful thoughts, emotions, and actions. It is seen as a physical law of decay that affects the human body and leads to various consequences, including diseases and death.

The Wages of Sin: A Progressive Payment

 

### The Wages of Sin: A Progressive Payment

The phrase "the wages of sin is death" from Romans 6:23 is a profound statement that encapsulates the consequences of sin. However, understanding this phrase in the context of physical death, diseases, aging, and even infant mortality requires a deeper examination of the Greek terminology and the broader biblical narrative.

#### The Greek Context

In Romans 6:23, the Greek word for "wages" is **ὀψώνιον** (opsōnion), which originally referred to the pay given to soldiers. This metaphorical use suggests a cumulative process, where small payments or "deposits" accumulate over time, ultimately leading to death. Sin, therefore, does not result in immediate physical death but progressively affects the body and soul, leading to eventual mortality.

#### Progressive Payment Through Sin

The idea of sin causing progressive deterioration aligns with the concept of **Adamic condemnation**, where sin entered the world through Adam, and its effects are inherited by all humanity. This inherited sin nature manifests in various forms, including transgression, diseases, aging, and physical death.

Romans 5:12 states, "Therefore, just as sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned." This verse underscores that death, as a consequence of sin, is not an instant penalty but a gradual process that affects every human being.

#### Sin in the Flesh

Romans 7 provides further insights into how sin operates within the human body. Paul writes, "For when we were in the flesh, the sinful passions which were aroused by the law were at work in our members to bear fruit to death" (Romans 7:5). The term "members" here refers to the physical parts of the body. Sinful passions, ignited by the law, are at work within these members, leading to death. This indicates a progressive internal struggle where sin causes cumulative damage, leading to physical decline. Proverbs 17:22 New King James Version A merry heart does good, like medicine, But a broken spirit dries the bones. Spirit meaning mental attitude

In verses 21-23, Paul elaborates, "I find then a law, that evil is present with me, the one who wills to do good. For I delight in the law of God according to the inward man. But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." This internal conflict underscores the pervasive nature of sin, which resides in the body and contributes to its degradation.

#### Sin as Cellular Aging

Interpreting sin as cellular aging offers a modern perspective that aligns with Paul's depiction of sin's progressive impact on the body. Aging, characterized by the gradual decline of cellular function, can be seen as a manifestation of the sin nature. Genetic mutations, cellular damage, and the breakdown of bodily systems reflect the cumulative "deposits" of sin over time.

Moreover, diseases can be viewed as manifestations of this inherent sinfulness. Many diseases are caused by genetic predispositions, environmental factors, and lifestyle choices, all of which can be linked to the broader concept of sin's pervasive influence.

#### Infant Mortality

The issue of infant mortality further illustrates the inherited nature of sin. Infants, who have not committed personal sins, still suffer from the consequences of sin through inherited genetic conditions and vulnerabilities. This aligns with the doctrine of Adamic condemnation, which asserts that the effects of Adam's sin are transmitted to all humans, affecting them from birth.

#### Conclusion

The phrase "the wages of sin is death" encapsulates a complex theological and existential reality. Sin, inherited from Adam, operates as a progressive force within the human body, leading to diseases, aging, and eventually death. This cumulative process is akin to receiving payments over time, rather than an immediate penalty. By examining the Greek terminology and the broader biblical context, we gain a deeper understanding of how sin's consequences unfold within our physical existence.

Romans 6:23 and Romans 7 illuminate the pervasive nature of sin and its impact on the human body. Sin's "wages" are paid in deposits over time, manifesting in physical deterioration and mortality. This understanding underscores the profound need for redemption and the transformative power of Christ's sacrifice, which offers hope and restoration amidst the inevitable effects of sin.

Jesus: The Redeemed Redeemer

 # Jesus: The Redeemed Redeemer

The concept of Jesus as the "Redeemed Redeemer" or "Saved Saviour" offers a profound insight into his humanity and the process of redemption, particularly within Christadelphian theology. This perspective emphasizes that Jesus, the Messiah, needed to be saved by God, highlighting his full participation in human mortality and his ultimate victory over death.

## The Humanity and Mortality of Jesus

Christadelphian belief underscores that Jesus, though divine, was fully human. Born in the line of Abraham and David, Jesus inherited their mortal, condemned nature. This does not imply he was sinful in action, but rather that he shared in the human condition of mortality and susceptibility to death. Hebrews 2:14-17 articulates that Jesus shared in humanity's flesh and blood to destroy the power of death and the devil. His participation in human nature was essential for him to be an effective mediator and high priest.

Christadelphian theology holds a distinctive view of the devil. Definition: The devil is a personification of Human Nature, not an abstract concept but that physical element of the animal nature which causes all diseases, death, and resolution into dust. This understanding emphasizes that the devil is not a supernatural being but rather the inherent mortality and sinful tendencies present in human nature. By addressing and overcoming this aspect of human nature through his life, death, and resurrection, Jesus demonstrated the path to victory over sin and death, fulfilling his role as the Redeemed Redeemer.

## The Need for Salvation

The idea that Jesus needed to be saved might seem counterintuitive given traditional Christian doctrines that emphasize his divinity. However, several passages support this view. Hebrews 5:7 states that during his earthly life, Jesus offered prayers and supplications with loud cries and tears to the one who could save him from death, and he was heard because of his reverent submission. The Greek term "ἐκ θανάτου" (ek thanatou), often translated as "out of death," suggests that Jesus sought deliverance not from dying but from the state of death itself. This prayer was answered through his resurrection.

## The Role of Jesus’ Sacrifice

Jesus' death and subsequent resurrection are pivotal in understanding his role as both Redeemer and Redeemed. Hebrews 9:12 tells us that Jesus entered the holy places not with the blood of goats and calves but with his own blood, securing eternal redemption. This redemption was first for himself, as he needed to overcome his mortal nature, and then for humanity. His sacrifice was unique in that, unlike the Levitical high priests who needed to offer sacrifices daily for their sins and those of the people (Hebrews 7:27), Jesus offered himself once for all.

### Abrogating the Law of Condemnation

Jesus' perfect obedience, even unto death, was necessary to obtain the title to resurrection. By living a sinless life, he fulfilled the requirements of the law, and through his sacrificial death, he abrogated the law of condemnation for himself and for all who believe and obey him. This concept is rooted in passages such as Romans 6:9-10, which states that Jesus, having been raised from the dead, dies no more; death no longer has dominion over him. Throughout his life, Jesus was subject to the natural law of decay, including the aging process, known as cellular aging. This inherent mortality, referred to as the diabolos, was what Jesus condemned in his own flesh on the cross. At his resurrection, Jesus completely destroyed this condition, securing eternal life.

## Ceremonial Uncleanliness and Purification

Christadelphian theology also touches on the ceremonial aspects of Jesus' death. According to Jewish law, touching a dead body rendered one unclean (Numbers 19:11). In dying, Jesus himself became ceremonially unclean, underscoring his full participation in human mortality. His resurrection can thus be seen as a divine act of purification and salvation, not just for humanity but for Jesus himself, affirming his role as the Redeemed Redeemer.

## Jesus' Resurrection: The Ultimate Salvation

The resurrection of Jesus is the ultimate demonstration of God saving him out of death. Acts 2:24 declares that God raised Jesus from the dead, freeing him from the agony of death because it was impossible for death to keep its hold on him. This act was a definitive response to Jesus' prayers and a testament to his reverent submission to God's will. Philippians 2:8-9 further emphasizes that because of his obedience unto death, God exalted Jesus and gave him the name above every name. His exaltation followed his humble submission and sacrificial death, highlighting the process of redemption that he himself underwent.

## Implications for Believers

Understanding Jesus as the Redeemed Redeemer has profound implications for believers. It provides a model of obedience, faith, and dependence on God. Just as Jesus, through his reverent submission and prayers, was saved out of death, believers are called to follow in his footsteps, trusting in God's power to save. Jesus' victory over death assures believers of their own potential for resurrection and eternal life.

In conclusion, the concept of Jesus as the Redeemed Redeemer enriches the understanding of his dual role in the salvation narrative. He was not only the savior of humanity but also the one who experienced the need for salvation. This perspective underscores his full humanity, his obedience, and the divine power that raised him from death, providing a powerful assurance of redemption and hope for all who follow him.

Prophets during the Babylonian invasion and captivity prophetic message of hope

The period of the Babylonian invasion marks a defining chapter in Israel’s history, punctuated by the prophetic voices of Jeremiah, Ezekiel, and Daniel. These prophets delivered profound messages of both judgment and hope, foretelling the restoration of Israel and the ultimate establishment of God's kingdom. Their history, as recorded in the biblical books of Kings and Chronicles, form a rich tapestry that offers insight into the divine plan for Israel’s future. A central theme in these prophecies is that the kingdom which Jesus will establish will be the Kingdom of Israel restored in the territory it formerly occupied, namely, the land bequeathed for an everlasting possession to Abraham and his Seed (the Christ) by covenant.

### Historical Context

The Babylonian invasion unfolded during the late 7th and early 6th centuries BCE. Under King Nebuchadnezzar II, Babylon’s dominance led to multiple invasions of Judah, culminating in the destruction of Jerusalem in 586 BCE and the exile of the Jewish people. The final years of Judah's monarchy are detailed in **2 Kings 24-25** and **2 Chronicles 36**, which highlight the reigns of Jehoiakim, Jehoiachin, and Zedekiah, and the devastating sieges by Babylon. These accounts underscore the reasons for Judah’s downfall—namely, the abandonment of God’s covenant, rampant idolatry, and pervasive social injustice. This period of turmoil and destruction set the stage for the prophetic messages that would shape Israel’s future.

### Prophetic Messages

#### Jeremiah

Jeremiah, known as the "weeping prophet," was active during the final days of Judah. His prophecies, preserved in the Book of Jeremiah, intertwine warnings of imminent judgment with promises of future restoration.

1. **Judgment and Exile:**

   - Jeremiah warned of the coming Babylonian invasion as divine retribution for Judah’s sins (Jeremiah 25:8-11). He foretold a 70-year exile in Babylon (Jeremiah 29:10), which would serve both as punishment and a period of purification.

2. **Hope and Restoration:**

   - Despite his messages of doom, Jeremiah also offered profound hope. He prophesied that God would eventually restore the exiled Israelites to their land and renew their fortunes (Jeremiah 30:3). This restoration would be accompanied by a new covenant, one written on their hearts rather than on stone tablets, signifying a deeper, more intimate relationship between God and His people (Jeremiah 31:31-34).

3. **The Time of Jacob's Trouble:**

   - Jeremiah 30:7 references a "time of Jacob's trouble," a period of severe distress for Israel. However, this time of trouble is ultimately a precursor to deliverance and restoration, foreshadowing a future divine intervention.

#### Ezekiel

Ezekiel, prophesying from Babylon, is known for his vivid visions and symbolic acts. His prophecies, recorded in the Book of Ezekiel, deliver messages of judgment while also promising future restoration.

1. **Judgment and Divine Presence:**

   - Early chapters of Ezekiel (Ezekiel 1-24) focus on the impending judgment on Jerusalem and the symbolic departure of God’s glory from the Temple (Ezekiel 10), indicating divine displeasure.

2. **Restoration and a New Temple:**

   - Ezekiel 36-37 heralds the physical and spiritual restoration of Israel. The vision of the valley of dry bones (Ezekiel 37) symbolizes the national resurrection and revival of Israel. Additionally, Ezekiel 40-48 describes a future temple, envisioning a return of God’s presence and a renewal of the covenant with His people.

3. **The Kingdom of God:**

   - Ezekiel’s prophecies extend to an eschatological future where God’s eternal kingdom is established, characterized by peace, justice, and the full manifestation of His presence. This future kingdom is seen as the ultimate fulfillment of God’s promises and the culmination of His sovereignty on Earth.

#### Daniel

Daniel’s experiences in exile and his apocalyptic visions offer a broad perspective on future events. His book merges historical narratives with prophetic revelations.

1. **Faithfulness in Exile:**

   - The personal accounts in Daniel (Daniel 1-6) highlight the importance of faithfulness and God’s protection during adversity, such as in the stories of the lion’s den and the fiery furnace.

2. **Visions of Future Kingdoms:**

   - Daniel’s visions (Daniel 7-12) provide a sweeping view of future empires and divine intervention. Daniel 7 introduces the "Son of Man" who will receive an everlasting kingdom, signaling the arrival of a divine ruler who will establish God's eternal reign. Daniel 9’s prophecy of the seventy weeks outlines a timeline culminating in the coming of the Anointed One (Messiah) and the ultimate establishment of God’s kingdom.

3. **The Time of the End:**

   - Daniel 12 describes a "time of trouble" unparalleled in history, promising deliverance for those written in the book. This period is often associated with the "time of Jacob’s trouble" and is seen as preceding the advent of God’s eternal kingdom.

### Restoration of the Kingdom

The restoration of the Kingdom to Israel will involve the ingathering of God’s chosen yet scattered nation, the Jews. This includes their reinstatement in the land of their forefathers, which will be reclaimed from "the desolation of many generations." The rebuilding of Jerusalem is anticipated, transforming it into "the throne of the Lord" and the central metropolis of the entire earth. This restoration is integral to the eschatological vision of a renewed Israel, aligning with the promises made to Abraham and his Seed (the Christ) by covenant.

### Conclusion

The prophetic ministries of Jeremiah, Ezekiel, and Daniel during the Babylonian invasion era offer a profound blend of judgment and hope. Their messages not only warned of the immediate consequences of Israel’s disobedience but also pointed toward a future restoration and the establishment of God’s kingdom. They foretell a time when Jesus will return to establish the Kingdom of Israel, restored to its former territory, as promised to Abraham and his Seed by covenant. This eschatological vision, characterized by justice, peace, and the full manifestation of God’s presence among His people, reflects the ultimate fulfillment of the divine promises throughout the prophets' writings.

BASF C21: The Kingdom of Israel Restored and the Fulfillment of the New Covenant**

 **BASF C21: The Kingdom of Israel Restored and the Fulfillment of the New Covenant**

The Birmingham Amended Statement of Faith (BASF) articulates a specific vision of the future Kingdom of God that reflects both Old Testament prophecies and New Testament teachings. According to BASF C21, the Kingdom that Jesus will establish will be the restored Kingdom of Israel, situated in the land originally promised to Abraham and his descendants. This vision is rooted in various scriptural passages and is central to understanding the fulfillment of the New Covenant as it unfolds from the present age into the future.

**1. The Kingdom of Israel Restored**

The promise of a restored Kingdom of Israel is a recurrent theme in the Old Testament, reflected in texts such as Micah 4:6-8 and Amos 9:11, 15. Micah 4:6-8 speaks of a future time when God will gather the afflicted and establish His reign over a restored Zion. This passage envisions a time of divine rule and national restoration for Israel. Similarly, Amos 9:11, 15 proclaims the restoration of the Davidic dynasty and the replanting of Israel in their land, where they will remain securely forever. These texts are echoed in Ezekiel 37:21-22, which describes the reunification of the divided kingdoms of Israel and Judah under one king from the line of David, fulfilling the promises made to Abraham and his descendants.

Genesis 13:14-17 and Leviticus 26:42 recount God’s covenant with Abraham, promising him and his seed an everlasting possession of the land. Hebrews 11:8-9 highlights Abraham’s faith in this promise, while Galatians 3:16 connects this promise directly to Jesus Christ as the Seed through whom the covenant is ultimately fulfilled. This connection frames the New Testament understanding of the Kingdom of God as both a continuation and a fulfillment of the Old Testament promises.

**2. Inauguration of the New Covenant by Jesus**

Jesus inaugurated the New Covenant through His sacrificial death and resurrection, a central doctrine expressed in the New Testament. Luke 22:20 records Jesus declaring that the cup of wine represents the New Covenant in His blood, shed for the forgiveness of sins. This event marks the beginning of a new era in which the promises of God’s kingdom and salvation are extended to all believers, both Jews and Gentiles.

Hebrews 8:6-13 elaborates on this New Covenant, contrasting it with the old covenant made with Israel at Sinai. Jesus, as the mediator of a better covenant, establishes a new way for people to relate to God through internalized laws and personal forgiveness. This New Covenant is characterized by a deeper, more personal relationship with God and is experienced through acts of worship such as the Lord’s Supper.

**3. Partial Fulfillment Now**

In the present age, the New Covenant is experienced in a partial but significant way. Believers partake in the covenant through the breaking of bread, which symbolizes the breaking of Christ’s body and the shedding of His blood for the forgiveness of sins (1 Corinthians 11:25). This memorial serves as a reminder of the promises made in Jeremiah 31:31-34, where God promises a new covenant that will be written on the hearts of His people.

Additionally, the forgiveness of sins and the personal relationship believers have with God through Jesus Christ are manifestations of this New Covenant. However, this experience is incomplete and anticipates a future fulfillment. The New Covenant provides a foretaste of the peace and righteousness that will be fully realized in the Kingdom to come.

**4. Full Realization at the Second Coming**

The full realization of the New Covenant will occur at the Second Coming of Jesus. This future event is anticipated to bring about the complete establishment of God’s kingdom on earth, where peace, justice, and righteousness will prevail. The Second Coming will be the moment when the New Covenant promises are fully realized, and Jesus will reign as King over a restored Israel and the entire world.

At this time, the Jewish people, along with all believers, will experience the full blessings of the New Covenant in a redeemed creation. Micah 7:20 emphasizes that God will show steadfast love to Abraham and Jacob, fulfilling the promises of the covenant. The Second Coming will be the culmination of these promises, as described in passages like Revelation 21:1-4, where a new heaven and new earth will be established, and God will dwell among His people.

In summary, BASF C21 envisions a future Kingdom where Jesus will restore Israel to its former glory and fulfill the covenant promises made to Abraham. The New Covenant, inaugurated by Jesus, offers believers forgiveness and a relationship with God, and its ultimate fulfillment will be realized at the Second Coming, marking the beginning of a new era of divine reign and eternal peace.

**The New Covenant is the Promises Made to Abraham**

The concept of the New Covenant is deeply rooted in the promises made to Abraham, forming a central theme in both Old Testament prophecies and New Testament teachings. The Birmingham Amended Statement of Faith (BASF) C21 emphasizes that the Kingdom Jesus will establish is the restored Kingdom of Israel, situated in the land promised to Abraham and his Seed, which is Christ, by covenant. This understanding frames the New Covenant as a fulfillment of God's promises to Abraham.

**1. The Promises to Abraham**

The foundation of the New Covenant lies in the promises God made to Abraham, which are articulated in several key passages. In Genesis 13:14-17, God promises Abraham that his descendants will inherit the land he sees forever. This covenantal promise is not only about the land but also about the relationship between God and Abraham’s descendants. Leviticus 26:42 reiterates this, emphasizing God's commitment to the covenant with Abraham, Isaac, and Jacob.

Hebrews 11:8-9 highlights Abraham’s faith in these promises, noting that he lived in the promised land as a foreigner, looking forward to the fulfillment of God's promises. Galatians 3:16 clarifies that these promises were ultimately fulfilled in Christ, the Seed of Abraham, thus linking the Old Covenant promises to the New Covenant.

**2. The Old Covenant**

The Old Covenant, established through Moses, involved the Law given at Sinai and was specific to the nation of Israel. It was a conditional covenant, requiring Israel's obedience to God's laws in return for His blessings. However, this covenant was never intended to annul the promises made to Abraham. As Paul explains in Galatians 3:17-18, the law, given 430 years after Abraham, does not invalidate God's covenant with Abraham nor the promise of inheritance by faith.

The Old Covenant served as a tutor to lead people to Christ (Galatians 3:24). It highlighted the need for a deeper, more transformative covenant that would address the heart and spirit of God’s people.

**3. The New Covenant**

The New Covenant, inaugurated by Jesus, is a fulfillment of the promises made to Abraham. Luke 22:20 records Jesus establishing this covenant during the Last Supper, declaring that the cup of wine represents the New Covenant in His blood, shed for the forgiveness of sins. This New Covenant is built on better promises (Hebrews 8:6-13), offering a renewed relationship with God that goes beyond the external adherence to the Law, emphasizing internal transformation and personal relationship with God.

Jeremiah 31:31-34 prophesies about this New Covenant, where God promises to write His laws on the hearts of His people, forgive their sins, and establish a direct, personal relationship with them. This prophecy directly ties into the promises made to Abraham, as it envisions a time when God’s people will fully embody His will and purpose.

**4. The Kingdom of Israel Restored**

The restoration of the Kingdom of Israel is a key element in the fulfillment of the New Covenant. Prophecies such as Micah 4:6-8 and Amos 9:11, 15 speak of a time when God will gather the remnants of Israel, restore the Davidic dynasty, and plant Israel securely in their land. Ezekiel 37:21-22 foretells the reunification of Israel and Judah under one king from the line of David, fulfilling the promises made to Abraham about his descendants.

Jeremiah 23:3, 8 describes God bringing His people back to their land and making them fruitful. These promises ensure that the land bequeathed to Abraham and his Seed (Christ) will be an everlasting possession, as reaffirmed in Genesis 13:14-17 and Leviticus 26:42.

**5. Full Realization at the Second Coming**

The full realization of the New Covenant will occur at the Second Coming of Jesus. This future event will bring about the complete establishment of God's kingdom on earth, fulfilling the promises made to Abraham. The Jewish people, along with all believers, will experience the full blessings of the New Covenant in a redeemed creation.

Micah 7:20 emphasizes God's faithfulness to Jacob and Abraham, fulfilling the promises of the covenant. Revelation 21:1-4 envisions a new heaven and new earth where God dwells among His people, completing the divine promises.

**Conclusion**

The New Covenant is the continuation and fulfillment of the promises made to Abraham. It bridges the Old and New Testaments, connecting the covenantal promises with their ultimate realization in Christ and His future kingdom. The New Covenant, inaugurated by Jesus, offers believers a relationship with God and anticipates a future where these promises are fully realized, restoring Israel and bringing eternal peace.

Isaiah 14 the fall of the papacy

Isaiah 14:1-2 opens with a promise of restoration for Israel, indicating a future time when the Lord will have compassion on Jacob and gather foreigners to unite with the house of Jacob. This imagery of restoration is significant, symbolizing the eventual salvation of God's people. In the context of modern history, the establishment of the state of Israel in 1948 and the recapture of Jerusalem in 1967 are seen by some as fulfillment of these prophecies.

Verse 3 marks the beginning of a taunt against the King of Babylon, highlighting the relief experienced by those who were once oppressed by him. This cessation of oppression can be interpreted as a foreshadowing of the liberation that will come with the second coming of Jesus, when all forms of tyranny and injustice will come to an end.

Isaiah 14:3-4:

Verses 3 and 4 introduce a taunt against the King of Babylon: "On the day the Lord gives you relief from your suffering and turmoil and from the harsh labor forced on you, you will take up this taunt against the king of Babylon." This signifies the end of oppression and tyranny. In the ancient Protestant tradition, Babylon is often identified with Rome, particularly with the papacy. The relief experienced by the oppressed can be interpreted as a foreshadowing of the ultimate liberation that will come with the second coming of Jesus, where all forms of oppression and injustice will be eradicated.

Isaiah 14:5-6:

"The Lord has broken the rod of the wicked, the scepter of the rulers, which in anger struck down peoples with unceasing blows, and in fury subdued nations with relentless aggression." This passage emphasizes the end of tyrannical rule. The imagery of the broken rod and scepter symbolizes the downfall of oppressive powers. This can be understood as the overthrow of oppressive regimes, represented here by the papacy, which Protestant tradition views as the "man of sin" in 2 Thessalonians 2.

Isaiah 14:7-8:

"The whole earth is at rest and is quiet; they break forth into singing. Even the cypress trees rejoice over you, and the cedars of Lebanon, saying, 'Since you were laid low, no woodcutter comes up against us.'" Here, the rejoicing of the cypress trees and the cedars of Lebanon is symbolic. The trees represent the nations and peoples who were oppressed by the ruler. Their joy signifies the relief and peace that follows the downfall of the oppressor. This symbolism anticipates the renewal and liberation of creation that will accompany the second coming of Jesus, when all creation will be freed from its bondage to corruption and oppression.

Isaiah 14:9-11: These verses use symbolic language to convey a powerful message about the downfall of oppressive rulers. The stirring of Sheol, representing the grave or the state of death, and the rising of the shades to greet the fallen king, symbolize the ultimate leveling effect of death. In this context, Sheol represents the universal destiny of all humanity, where both the powerful and the oppressed ultimately meet the same fate. This imagery emphasizes the humbling of the once-mighty ruler, bringing them to the same state of weakness and insignificance as those they once dominated. In the context of the papacy, these verses underscore the inevitable judgment and downfall of arrogant and oppressive powers, as prophesied in passages like 2 Thessalonians 2:8, where the lawless one, symbolized here by the papacy, will be revealed and ultimately destroyed by the splendor of Jesus' coming..

Moving to verse 12, the mention of “Lucifer” in traditional Protestant interpretation refers to the papacy, particularly associated with the doctrine of the man of sin mentioned in 2 Thessalonians 2. Within this interpretation, Babylon the Great mentioned in the Book of Revelation symbolizes the city of Rome, thus connecting the papacy with the imagery of Isaiah 14. It’s essential to note that in the Hebrew text, the words “fallen angel,” “Satan,” or “devil” do not occur, so interpreting “Lucifer” as a supernatural being is not supported by the original text.

Continuing with the exposition, the imagery of “Lucifer” falling from heaven symbolizes the fall from power and glory of the papacy, represented by the King of Babylon. The arrogance and ambition depicted in verses 13-14 align with the perceived pride and authority of the papacy throughout history. This portrayal serves to illustrate the consequences of human pride and the eventual downfall of those who exalt themselves above others.

Isaiah 14:12 presents a symbolic depiction of “Lucifer” falling from heaven, a metaphorical descent from a position of great power and authority. Understanding this verse requires a nuanced interpretation of the term “heaven,” which does not necessarily imply a celestial realm but can refer to ruling political powers or positions of prominence.

In Isaiah 14:12, the imagery of "Lucifer" falling from heaven symbolizes a profound downfall from a position of power and influence, rather than a literal descent from a celestial realm. This symbolic interpretation aligns with biblical usage, where "heaven" can represent ruling political powers or authority. The verse does not imply a pre-existing celestial existence for Lucifer but rather emphasizes the arrogance and subsequent fall of a powerful ruler.

Within the framework of the traditional Protestant interpretation, "Lucifer" is equated with the papacy, particularly associated with the doctrine of the man of sin mentioned in 2 Thessalonians 2. Babylon the Great in the Book of Revelation symbolizes the city of Rome, further connecting the papacy with the imagery of Isaiah 14. This interpretation emphasizes the pride and ambition of the papacy throughout history and highlights the consequences of exalting oneself above others.

The concept of "heaven" in biblical literature is multifaceted and can refer to various meanings beyond the celestial realm. For instance, in Lamentations 2:1, the fall of the daughter of Zion is described as casting down her glory from heaven to earth, signifying a loss of status and dignity. Similarly, in Isaiah 55:9, God's thoughts and ways are said to be higher than the heavens, conveying the idea of transcendence rather than a literal location.

In Isaiah 14:12, "heaven" metaphorically represents the lofty position and authority of the ruler symbolized by Lucifer. The imagery of falling from heaven underscores the dramatic and irreversible nature of the ruler's downfall, portraying it as a divine judgment against pride and arrogance. This interpretation aligns with the broader themes of divine justice and the eventual triumph of righteousness over wickedness.

By understanding "heaven" in its symbolic context, we gain insight into the profound meaning behind Lucifer's fall. Rather than a physical relocation, it represents a moral and spiritual descent from a position of power and privilege. This interpretation invites reflection on the dangers of pride and hubris, serving as a cautionary tale for all who seek to exalt themselves above others.

In conclusion, Isaiah 14:12 employs rich symbolic imagery to convey the downfall of a powerful ruler, symbolized by Lucifer. The concept of "heaven" in this verse represents ruling political powers or authority, emphasizing the profound nature of the ruler's fall from grace. This interpretation sheds light on the broader themes of divine judgment and the consequences of human arrogance, inviting readers to reflect on the implications for their own lives and societies.

Isaiah 14:13-15:

"You said in your heart, 'I will ascend to heaven; I will raise my throne above the stars of God; I will sit on the mount of assembly on the heights of Zaphon; I will ascend to the tops of the clouds, I will make myself like the Most High.' But you are brought down to Sheol, to the depths of the pit." The papacy's ambition and pride are highlighted here. This hubris leads to its ultimate humiliation and fall, symbolizing the consequences of self-exaltation.

Isaiah 14:16-17:

"Those who see you will stare at you, they will ponder over you: 'Is this the man who made the earth tremble, who shook kingdoms, who made the world like a desert and overthrew its cities, who did not let his prisoners go home?'" The downfall of the papacy is met with astonishment and scorn by the onlookers. This underscores the transient nature of earthly power and the inevitable judgment of God.

Isaiah 14:18-20:

"All the kings of the nations lie in glory, each in his own tomb; but you are cast out, away from your grave, like a loathed branch, clothed with the slain, those pierced by the sword, who go down to the stones of the pit, like a corpse trampled underfoot." Unlike other rulers who are honored in death, the papacy is denied even a proper burial, symbolizing complete disgrace. This highlights the ultimate justice of God in dealing with pride and tyranny.

Isaiah 14:21-23:

"Prepare slaughter for his sons because of the guilt of their fathers, lest they rise and possess the earth, and fill the face of the world with cities. 'I will rise up against them,' declares the Lord of hosts, 'and will cut off from Babylon name and remnant, descendants and posterity,' declares the Lord. 'And I will make it a possession of the hedgehog, and pools of water, and I will sweep it with the broom of destruction,' declares the Lord of hosts." The prophecy concludes with a broader judgment against Babylon, symbolizing the city of Rome. The total destruction of Babylon signifies the end of the papacy's influence and the final victory of God's righteous rule.

Babylon and Babylon the Great: The Papacy as the Continuation

It is important to note the historical and symbolic link between ancient Babylon and Rome, referred to as "Babylon the Great" in the Book of Revelation. Ancient Babylon, a powerful and influential empire, is often seen as a prototype of all subsequent empires that oppose God and oppress His people. The grandeur and influence of ancient Babylon, as described in the Bible and other historical texts, are echoed in the New Testament's portrayal of Rome.

In Revelation 17:5, the woman sitting on the scarlet beast is called "Babylon the Great, the mother of prostitutes and of the abominations of the earth." This "Babylon the Great" is widely interpreted by ancient Protestant tradition as symbolic of Rome and, by extension, the papacy. The description of Babylon the Great as a city that exerts vast influence and promotes idolatry and corruption fits with the view of Rome's extensive power and influence throughout history, particularly through the Roman Catholic Church.

Therefore, the papacy, seen as the continuation of Rome's spiritual and political authority, is depicted as the modern-day embodiment of Babylon. Just as Babylon was a center of idolatry, tyranny, and opposition to God's people, so too is the papacy seen in this tradition. The linkage of the papacy to "Lucifer" in Isaiah 14 emphasizes this perspective, portraying the papacy as having fallen from an exalted position due to pride and self-exaltation, mirroring the fall of Babylon.

In conclusion, Isaiah 14, interpreted from the perspective of the second coming of Jesus and the ancient Protestant tradition, offers a profound commentary on the themes of pride, downfall, and divine judgment. The prophecy against the King of Babylon, extended to Babylon the Great (Rome), symbolizes the papacy's fall from its self-exalted position. This interpretation underscores the transient nature of human power and the ultimate triumph of God's kingdom over all forms of arrogance and oppression.

Allegorical Commentary on Isaiah 7: The Historical Journey of Israel Before Jesus

 This is a unique interpretation I can't find this in any book I've read or any website I've looked at

**Allegorical Commentary on Isaiah 7: The Historical Journey of Israel Before Jesus**

Isaiah chapter 7 provides a profound narrative that, when viewed through an allegorical lens, reflects the tumultuous history of Israel leading up to the birth of Jesus. By interpreting the key figures and events symbolically, we can uncover deeper insights into the prophetic message and its historical resonance.

Introduction: Symbolic Men and Nations

The Bible often uses individuals and nations as symbols or signs, representing broader spiritual truths and historical realities. This concept is reinforced in passages such as Isaiah 8:18, Zechariah 3:8, and Ezekiel 12:11 and 24:24. These verses highlight that key figures and events in Israel's history are intended to serve as symbols, revealing God's plan and purposes.

### Verses 1-2: The Threat Against Jerusalem

"When Ahaz son of Jotham, the son of Uzziah, was king of Judah, King Rezin of Aram and Pekah son of Remaliah king of Israel marched up to fight against Jerusalem, but they could not overpower it."

In this allegorical interpretation, King Rezin of Aram represents Antiochus Epiphanes, the Seleucid ruler notorious for his persecution of the Jewish people. His alliance with Pekah, the king of Israel (symbolizing internal strife and betrayal), mirrors the historical oppression faced by the Jews under Seleucid rule, particularly during the events leading to the Maccabean Revolt. The siege of Jerusalem by these forces symbolizes the external and internal threats to Jewish sovereignty and religious practice.

### Verses 3-4: Divine Reassurance

"Then the Lord said to Isaiah, 'Go out, you and your son Shear-Jashub, to meet Ahaz at the end of the aqueduct of the Upper Pool, on the road to the Launderer’s Field. Say to him, ‘Be careful, keep calm and don’t be afraid. Do not lose heart because of these two smoldering stubs of firewood—because of the fierce anger of Rezin and Aram and of the son of Remaliah.'"

Isaiah's message of reassurance to Ahaz can be seen as God's promise of protection to the Jewish people during the Maccabean Revolt. Despite the formidable opposition from Antiochus Epiphanes (Rezin) and internal divisions (Pekah), the Jews are encouraged to remain steadfast. This divine reassurance highlights the enduring faith that sustained the Jewish people through periods of intense persecution and turmoil.

### Verses 5-6: The Plot and Divine Counteraction

"Aram, Ephraim and Remaliah’s son have plotted your ruin, saying, 'Let us invade Judah; let us tear it apart and divide it among ourselves, and make the son of Tabeel king over it.'"

This plot can be allegorically interpreted as the Seleucid Empire's attempt to impose Hellenistic culture and suppress Jewish worship. Antiochus Epiphanes' desecration of the Temple and efforts to install compliant leaders reflect this broader strategy of domination and cultural erosion. The reference to "the son of Tabeel" symbolizes the imposition of foreign rulers or high priests, undermining Jewish autonomy.

### Verses 7-9: Symbolic Representation of Power and Fall

“For the head of Syria [Herod Tetrarch's administration of Judea] is Damascus [Jerusalem], and the head of Damascus is Rezin [Pilate]; and within just 65 years [starting around 8-10 AD, when Jesus knew how to choose right from wrong], Ephraim will be shattered to pieces so as not to be a people [the diaspora of the Jews was complete around 73-75 AD after the zealots' last stand at Masada]. And the head of Ephraim [the Jews] is Samaria [the Pharisees], and the head of Samaria is the son of Remaliah [Caiaphas]. Unless you people have faith, you will in that case not be of long duration.”

In this allegory, the head of Syria (Herod’s administration) being Damascus (Jerusalem) represents the political control over Judea. Herod, installed by Rome, symbolizes the complex interplay of power and faith during this period. Pontius Pilate, as the head of Jerusalem (Damascus), stands for the Roman authority that ultimately governed the region.

The prophecy that Ephraim (symbolizing the Jewish people) will be shattered within 65 years aligns with the historical context of the Jewish diaspora, completed around 73-75 AD after the fall of Masada. The head of Ephraim (the Jews) being Samaria (the Pharisees) and the son of Remaliah (Caiaphas) highlights the religious leadership that played pivotal roles during the time of Jesus. This passage underscores the importance of faith, warning that without it, the people will not endure—a message that echoes through the ages, emphasizing spiritual steadfastness.

### Verses 10-12: The Sign from the Lord

“And Jehovah went on speaking some more to Ahaz, saying: ‘Ask for yourself a sign from Jehovah your God, making it as deep as Sheol or making it high as the upper regions.’ But Ahaz said: ‘I shall not ask, neither shall I put Jehovah to the test.’”

Here, Ahaz symbolizes a leader of God's true people, representing the faithful remnant in all symbolisms. The offer of a sign from Jehovah, whether as deep as Sheol or as high as the upper regions, suggests a profound and encompassing miracle, potentially involving death and resurrection—a foreshadowing of Jesus’ crucifixion and resurrection.

Ahaz’s refusal to ask for a sign can be seen as a humble acknowledgment of God's sovereignty, contrasting with the eventual fulfillment of this sign by Jesus rather than by John the Baptist. John’s beheading by Herod and Jesus’ subsequent death and resurrection embody the deep and high signs from Jehovah, affirming divine intervention and salvation.

### Verses 13-14: The Prophecy of Immanuel

“And he proceeded to say: ‘Listen, please, Oh house of David. Is it such a little thing for you to tire out men, that you should also tire out my God? Therefore Jehovah himself will give you men [of the house of David] a sign: Look! The maiden herself will actually become pregnant, and she is giving birth to a son, and she will certainly call his name Immanuel.’”

This prophecy directly points to the virgin birth of Jesus, with Immanuel meaning “God with us.” The house of David is reminded of God’s enduring promise and presence. The maiden’s miraculous conception and the birth of Jesus signify the ultimate fulfillment of God’s covenant, bringing divine presence and salvation to humanity.

### Conclusion

Isaiah chapter 7:7-14, when understood allegorically, offers a rich narrative that captures Israel's journey through persecution, faith, and redemption. The symbolic representations of Herod, Pilate, the Pharisees, and Caiaphas, alongside the prophetic admonitions, weave a story of divine sovereignty and the necessity of faith. This allegory foreshadows the rise and fall of earthly powers and the ultimate arrival of Jesus, Immanuel, as the fulfillment of God's promises. The message of standing firm in faith amidst trials remains timeless, urging believers to trust in God's providence and eternal plan.

The Symbolism of the Drying Up of the River Euphrates: A Shift towards Secularism in Christendom

 Title: The Symbolism of the Drying Up of the River Euphrates: A Shift towards Secularism in Christendom

Introduction:

The Book of Revelation employs rich symbolism to convey spiritual truths and prophetic visions. One such symbol is the drying up of the river Euphrates, which is interpreted as representing the decline of Christendom, or the empire of Christ. In this essay, we explore how this symbol reflects the growing trend of secularism and the erosion of traditional religious authority within modern society.

Interpretation of Christendom:

Christendom, traditionally understood as the empire of Christ or the realm of Christian influence, encompasses the religious, cultural, and political aspects of Christianity. Throughout history, the Catholic Church, as the predominant institution within Christendom, wielded significant power and influence over the lives of individuals and nations.

Symbolism of the River Euphrates:

The drying up of the river Euphrates symbolizes the diminishing influence and relevance of Christendom in contemporary society. Just as the Euphrates River provided sustenance and vitality to ancient civilizations, Christendom historically nourished and shaped Western culture and values. However, the drying up of its waters signifies a shift away from the traditional religious authority and values that once characterized Western societies.

Global Secularization:

One interpretation of the drying up of the river Euphrates is the global trend of secularization, where societies increasingly distance themselves from organized religion. This phenomenon is evident in various aspects of modern life, including declining church attendance, waning religious affiliation, and the rise of secular ideologies and values.

Shift in Cultural Values:

Another interpretation is the shift in cultural values away from traditional religious authority towards secular or alternative belief systems. As societies become more diverse and pluralistic, individuals are increasingly questioning and challenging traditional religious teachings and institutions. This cultural shift undermines the authority of the papacy and the Catholic Church, as they struggle to adapt to changing social norms and expectations.

Impact on Christendom:

The drying up of the river Euphrates has profound implications for Christendom as a whole. With the decline of religious influence, the moral and ethical foundations that once underpinned Western societies are called into question. This erosion of traditional values creates challenges for religious institutions, as they grapple with maintaining relevance and authority in an increasingly secular world.

Adapting to Change:

In response to these shifts, religious institutions, including the Catholic Church, must adapt to the changing landscape of modern society. This may involve reevaluating traditional teachings, engaging in dialogue with secular voices, and finding new ways to connect with a diverse and skeptical population. By embracing change and remaining true to core principles, religious institutions can navigate the challenges of secularism while continuing to serve their communities.

Conclusion:

The drying up of the river Euphrates symbolizes the decline of Christendom and the growing influence of secularism within modern society. As cultural values shift and global secularization continues, religious institutions, including the papacy and the Catholic Church, face the challenge of maintaining relevance and authority in an increasingly secular world. By understanding the symbolism of the drying up of the river Euphrates, we gain insight into the complex relationship between religion and society in the modern era.

The Political Interpretation of the Drying Up of the River Euphrates

 Title: The Political Interpretation of the Drying Up of the River Euphrates

Introduction:

The Book of Revelation, within its apocalyptic imagery, presents various symbolic visions, including the drying up of the river Euphrates in Revelation 16. While traditionally interpreted in religious contexts, this essay will explore a political interpretation of this event, focusing on its potential implications for the papacy and Rome, historically associated with Babylon in biblical symbolism.

Historical Context:

To understand the significance of the drying up of the river Euphrates in a political context, it's crucial to examine the historical backdrop. The Euphrates River has long been a symbol of power, prosperity, and stability in ancient Mesopotamia, the birthplace of civilizations. In biblical narratives, it often represented a barrier protecting empires and cities from invaders.

Loss of Political Power:

One interpretation of the drying up of the river Euphrates is a metaphorical representation of the decline or loss of political power for Rome and the papacy. Historically, Rome's authority was vast, encompassing territories across Europe and beyond. However, events such as the loss of the Papal States in 1870 marked a significant reduction in the temporal power of the papacy, weakening its political influence.

Economic Decline:

Another interpretation suggests that the drying up of the river Euphrates symbolizes economic decline or collapse within the Roman Empire or the Catholic Church. Economic prosperity often correlates with political power, and any downturn in wealth and resources could undermine the ability of Rome and the papacy to maintain their dominance.

Spiritual Desolation:

The drying up of the river Euphrates could also signify a spiritual desolation, reflecting a loss of influence of the religious doctrines propagated by Rome and the papacy. As societies become more secularized and diverse in their beliefs, traditional religious authorities may struggle to maintain their relevance and moral authority.

End of Religious Authority:

Linked to the concept of spiritual desolation is the idea of the drying up of the river Euphrates symbolizing the end of religious authority or control exerted by Rome and the papacy over the nations. In an increasingly interconnected and multicultural world, alternative belief systems and ideologies may challenge the hegemony of traditional religious institutions.

Symbolic Barrier Removal:

The drying up of the river Euphrates might represent the removal of a barrier that previously protected Rome and the papacy, leaving them vulnerable to judgment. This could manifest as internal divisions, external pressures, or geopolitical shifts that weaken their grip on power.

Geopolitical Shift:

A significant geopolitical shift or upheaval in the regions historically associated with the Euphrates River could also be interpreted as the drying up of its waters. Changes in alliances, power struggles, or conflicts may reshape the political landscape in ways that diminish the influence of Rome and the papacy.

Loss of Support:

The drying up of the river Euphrates may indicate a loss of support or alliances for Rome and the papacy, weakening their position on the world stage. As diplomatic relations evolve and new power dynamics emerge, traditional alliances may falter, leaving Rome and the papacy isolated.

Conclusion:

In conclusion, the drying up of the river Euphrates, when interpreted in a political context, offers insights into the potential challenges and vulnerabilities facing Rome and the papacy. Whether through loss of political power, economic decline, spiritual desolation, or geopolitical shifts, this symbolic event serves as a reminder of the ever-changing nature of power and authority in human affairs.

Debunking the Interpretation of the Drying Up of the River Euphrates as Referring to the Ottoman Empire

 Title: Debunking the Interpretation of the Drying Up of the River Euphrates as Referring to the Ottoman Empire

Introduction:

The Book of Revelation, with its rich symbolism and imagery, has been subject to various interpretations throughout history. One interpretation suggests that the drying up of the river Euphrates in Revelation 16 symbolizes the decline of the Ottoman Empire. However, upon closer examination, this interpretation lacks sufficient evidence and coherence, as outlined below.

Historical Context:

Before delving into the interpretation, it's essential to provide historical context. The Ottoman Empire, centered in modern-day Turkey, was a vast and influential power that spanned several centuries. Its decline and eventual collapse in the early 20th century marked the end of an era in world history.

Lack of Direct Biblical Evidence:

One of the fundamental issues with interpreting the drying up of the river Euphrates as referring to the Ottoman Empire is the lack of direct biblical evidence to support this claim. While the Book of Revelation employs symbolism drawn from various historical and cultural contexts, there is no explicit mention or connection between the Euphrates and the Ottoman Empire within the text.

Symbolic Inconsistencies:

Furthermore, interpreting the drying up of the river Euphrates as representing the decline of the Ottoman Empire raises several symbolic inconsistencies. The Euphrates River has deep biblical significance, often symbolizing power, prosperity, and protection. In contrast, the decline of the Ottoman Empire, while historically significant, does not inherently align with the symbolism associated with the Euphrates River.

Contextual Relevance:

When considering the broader context of Revelation, particularly its focus on the struggle between good and evil, the interpretation of the drying up of the river Euphrates as referring to the Ottoman Empire seems tangential. The primary focus of Revelation is the cosmic battle between God and the forces of darkness, with symbolic imagery representing spiritual truths rather than specific historical events.

Alternative Interpretations:

Instead of linking the drying up of the river Euphrates to the decline of the Ottoman Empire, alternative interpretations offer more coherent explanations. As previously discussed, interpretations focusing on Rome and the papacy provide a more consistent and contextually relevant understanding of the symbolism within Revelation. These interpretations align with the broader themes of the book and draw upon historical parallels that are more closely connected to the text.

Historical Perspective:

Lastly, from a historical perspective, attributing the drying up of the river Euphrates to the decline of the Ottoman Empire may reflect a Eurocentric bias. While the Ottoman Empire played a significant role in shaping world history, its decline does not represent the culmination of all historical events. By focusing solely on European-centric narratives, we risk overlooking the diverse and complex dynamics that have shaped human civilization.

Conclusion:

In conclusion, the interpretation of the drying up of the river Euphrates as referring to the decline of the Ottoman Empire lacks sufficient biblical evidence, coherence, and contextual relevance. While the Ottoman Empire's decline is a significant historical event, it does not neatly align with the symbolism and themes present in Revelation. Instead, alternative interpretations that focus on Rome and the papacy offer a more consistent and contextually relevant understanding of the text.

Unveiling the Three Stages of the "Frog-Like Spirits" in Modern Societies

 Title: Unveiling the Symbolism of the "Frog-Like Spirits" Through Biblical References

Introduction:

The symbolism of the "frog-like spirits" in Revelation 16 has deep roots in biblical imagery and prophecy. While John saw "spirits like frogs," it is crucial to understand the spiritual connotations attributed to these entities. This document will explore the biblical references and interpretations surrounding these spirits, shedding light on their significance in contemporary society.

Understanding "Spirits Like Frogs" through Biblical Lens:

The term "spirit" in biblical context often refers to the mindset or disposition of individuals (Proverbs 25:28, Proverbs 29:11). Additionally, it is associated with human teachings or doctrines (1 John 4:1-3). James elucidates that earthly wisdom, devoid of divine influence, stems from a "soul demoniacal" origin (James 3:15). Thus, the "spirits like frogs" may symbolize ideologies or teachings that bear resemblance to demonic influences, albeit originating from human minds.

Interpreting Demons as Symbolic of Calamities and Illnesses:

Contrary to popular belief, demons in biblical narratives are not supernatural beings but also symbolize calamities and afflictions. The term "demons" can be interpreted as representing literal illnesses such as schizophrenia and epilepsy, denoting afflictions that disturb the harmony of individuals and society. In this light, the "unclean spirit" takes on a multifaceted interpretation, encompassing both political and spiritual dimensions.

Unraveling the Political Sense of "Unclean Spirits":

The association of "unclean spirits" with political ideologies and movements unveils a deeper layer of interpretation. The pursuit of revolutionary principles, epitomized by Liberty, Equality, and Fraternity, may harbor inherent dangers when divorced from moral and ethical considerations. The relentless pursuit of these ideals, devoid of divine guidance, can lead to societal upheaval and moral decay, akin to the manifestation of "unclean spirits" in biblical narratives.

Implications for Contemporary Society:

In contemporary society, the parallels between biblical prophecy and current events are striking. The proliferation of ideologies akin to "spirits like frogs" underscores the enduring relevance of biblical teachings in understanding societal dynamics. As nations grapple with political polarization, social unrest, and moral relativism, the warning against succumbing to the allure of ideologies divorced from divine wisdom resonates profoundly.

Unveiling the Three Stages of the "Frog-Like Spirits" in Modern Societies

Introduction:

The imagery of "frog-like spirits" in Revelation 16 has been interpreted through the lens of historical and contemporary events, particularly in the context of the French Revolution and its aftermath. This symbolism, often associated with the principles of Liberty, Equality, and Fraternity, has sparked debates regarding their true nature and impact on society. This document aims to delve into three key stages that illustrate the evolution and consequences of these "frog-like spirits" in modern times.

Stage 1: Emergence of Revolutionary Principles

The first stage marks the emergence of the revolutionary principles of Liberty, Equality, and Fraternity during the French Revolution. These ideals, initially hailed as symbols of progress and empowerment for the masses, embodied the aspirations of a nation seeking to break free from the shackles of monarchy and oppression. However, beneath the veneer of liberation lay a complex web of societal upheaval and ideological conflict. The fervor for change, fueled by the spirit of rebellion, led to unprecedented chaos and violence, ultimately blurring the lines between liberation and anarchy.

Stage 2: Entrenchment of Political Correctness and Communism

As the revolutionary fervor subsided, the second stage witnessed the entrenchment of these principles into the fabric of society, often under the guise of political correctness and communism. What began as noble ideals morphed into tools of ideological coercion and societal control. The emphasis on equality, albeit well-intentioned, gave rise to a culture of uniformity and suppression of dissenting voices. Fraternity, once a symbol of solidarity, became synonymous with conformity, stifling individual expression and diversity of thought. The proliferation of political correctness further cemented these ideologies, perpetuating a narrative of moral absolutism and stifling intellectual discourse.

Stage 3: Manifestation of Madness and Societal Disintegration

The culmination of these "frog-like spirits" manifests in the third stage as a descent into madness and societal disintegration. The relentless pursuit of utopian ideals, coupled with the erosion of democratic principles and freedoms, breeds discontent and disillusionment among the populace. Europe, once hailed as a beacon of democracy, now grapples with the specter of authoritarianism and social unrest. The erosion of democratic rights, militarization of society, and suspension of civil liberties signal a disturbing shift towards autocracy and dictatorship. The prophecy of Jeremiah, echoing through the annals of history, warns of the nations staggering to and fro, intoxicated by the intoxicating wine of Babylonian influence.

Conclusion:

In conclusion, the three key stages of the "frog-like spirits" underscore the complexities of ideological evolution and societal transformation. What began as symbols of liberation during the French Revolution have evolved into instruments of oppression and societal discord. The lessons gleaned from history serve as a sobering reminder of the fragility of democratic institutions and the enduring struggle for freedom and justice. As societies grapple with the legacy of the past and the challenges of the present, the true test lies in our ability to navigate the murky waters of ideological extremism and forge a path towards a more inclusive and equitable future.