The Bible Prophecy Channel

Tuesday, 24 December 2024

At Evening Time

August 2nd 2027 - The Day of the LORD

At Evening Time

Zechariah 14:7 - But it shall be one day which shall be known to the LORD, not day, nor night: but it shall come to pass, that at evening time it shall be light.

The LORD is well aware of this day. He has planned it since the beginning of creation. All the events that are to transpire have been carefully considered by him. Nothing will be an accident, although it may seem that many of the events look incidental from a human point of view. The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law (Deuteronomy 29:29). God has revealed this information concerning his Almighty Day of reckoning to his servants so that in the end he may be glorified. His Word will come to pass as scheduled. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry (Habakkuk 2:3). Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants (Amos 3:7). It is his good pleasure to allow you to know these things well in advance. Since we are the children of the day, he does not want us to remain ignorant of the times and seasons in which we live. To understand more perfectly what will happen on the Day of the LORD, he has graciously revealed to us yet another important, unique detail concerning the sky: “At evening time it shall be light.” Considering the data set forth on the solar eclipse occurring on August 2nd 2027 in the afternoon, or more precisely, 12:00 PM, and that if this remained a normal day as it was since the beginning of creation, the light would completely appear once again in the middle of the afternoon around 1:20 PM Israel Standard Time, well before evening time. The words of inspiration force us to accept that supernatural events will cause the light of the sun and the moon to be withdrawn until evening time. The details of how this will occur remain unknown to us, hence, the day "shall be known to the LORD." Regardless of any theory that is put forward, including the theory in which I present in this article, when it is subject to the most intense scrutiny, it fails to meet all scientific criteria of the natural world. In any event, it will require a miracle, which will be a true sign from heaven that the Lord Jesus Christ is present in the earth, and the world will be without excuse. The whole world will see the sign of the Son of Man in heaven.

In spite of not knowing the specific details of what will occur, there are other parts of the inspired Word that give us more clues as to what will happen. Jesus himself, while sitting on the Mount of Olives, the exact location in which he intends to stand and fulfill the following prophecy, said that the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken (Matthew 24:29). If we were to take each of these facets of the prophecy literally, the first two make sense given the fact of the reality of solar eclipses. Both the sun and the moon will be dark. The third phrase, “the stars shall fall from heaven”, may at first glance appear to give us problems. How could we be asked to take this literally? The hard pressed would have to qualify what is meant by a star “falling from heaven.” Of course, if a star collided with earth, knowing how many times larger a star actually is, it would be an impractical expectation. Just as in the case when we say the sun is setting, we are using geocentric language, meaning that this is what appears to be happening from a point on earth. Even so, the stars falling from heaven will appear to do so from one’s perspective looking at the sky. In fact, to say that the stars are “falling from heaven” is equivalent to saying that the stars are setting in the west. If you consider it, every evening during a sunset it is possible to see the sun “fall from heaven.” Therefore, since the sun and the moon will be darkened, the stars will be visible in the sky, and you will see the stars moving in the sky from east to west. “For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be” (Matthew 24:27). This analogy is used to describe how universal his sign in heaven is. It will be seen by everyone worldwide. Because everyone is located on different points on earth, the sign must be able to be discerned wherever you happen to be. If the stars are setting in the west from a point in Jerusalem, it follows that stars are falling in the west from anywhere. It means that the earth is rotating at such a fast speed that it is possible to discern the movement of the stars. Is it unreasonable to expect this? After all, how would we expect for it to be light at evening time if the rotation of the earth was not supernaturally modified to rotate faster?

God said that he would “cause the sun to go down” at noon, and darken the earth on a clear day. On a natural day, starting at noon, the sun starts to make a natural course downward toward the horizon. Therefore on this day, its course toward the horizon must be special. The sun would appear to take a more dramatic course in the heavens. This is where we consider the fourth phrase of Jesus’ prophecy. “The powers of the heavens will be shaken.” On the day of the greatest earthquake ever recorded in human history, the earth will be removed out of its place (Isaiah 13:13). This will cause all people on earth to see the sky move irregularly, hence, the heavens shall shake. The sun, moon, and stars will no longer be bound to their normal cycles. Only God knows how these heavenly bodies will be manipulated. One facet that has been revealed to us is given by the prophet Habakkuk.

Habakkuk 3:11 - The sun [and] moon stood still in their habitation: at the light of thine arrows they went, [and] at the shining of thy glittering spear.

Upon first glance of the verse it should be noted that the “and” in between “sun” and “moon” is inserted by the King James translators and is absent from the Hebrew. While in most cases adding words does not interfere with a normal interpretation of an English passage, it does highlight the fact that this is a unique pairing in the Hebrew of the words “sun” and “moon.” This is the only place in the Old Testament where these two words appear together in succession with no modifiers. A look at the Young’s Literal Translation of this passage will prove to be most useful.

Habakkuk 3:11 - Sun -- moon -- hath stood -- a habitation, At the light thine arrows go on, At the brightness, the glittering of thy spear.

The language appears to be borrowed from the incident recorded in Joshua, in which the sun and the moon both stood still about the space of a whole day. However, it is apparent from the context that this is a different incident, spoken of prophetically. In fact, this event is yet to occur. It will occur on the Day of the LORD. When the sun goes down at noon, this is a reference to the moon blocking the view of the sun. Once the moon blocks out the sun, they become one entity to accomplish the celestial miracle, a Sun -- Moon. Another difference in the Young's Literal Translation is that the translators omit the word "still". It is not that the sun and moon need to stand still in the sky, but rather stand together. They stand together to form a habitation in the sky while watching the event from Jerusalem until evening time in Jerusalem. Even while the earth is rotating faster, from Jerusalem, the sun and the moon will appear to move across the sky together. Afterward, the sun and the moon resume their natural paths and cause the light to appear again at evening time. At the light of evening time the arrows go on, and at the brightness, the glittering of the spear.

One basic question I would put forward for consideration would be the following. Given that we have established that the rotation of the earth will be modified to rotate faster, how much will the earth rotate? Will the earth rotate just enough to cause the sun to appear to have moved six time zones until 6:00 PM at evening time, or, will the earth rotate a full day and six time zones? Of course the details are only known to God. However, I would like to submit a simple reason why we might expect the earth to rotate at least a full day and six additional time zones. We find recorded in the Bible of two incidents in which God manipulated the motion of the heavenly bodies. The first instance was the miracle of the sun and the moon standing still for about the space of a whole day.

Joshua 10:13 - And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.

It is important to stress the word “about” a whole day, indicating that the amount of time did not quite reach a full day. The next occurrence in Scripture of when the heavenly bodies were manipulated was in the days of king Hezekiah, mentioned earlier. The sun moved backward ten degrees.

Isaiah 38:8 - Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down.

There are 360 degrees in a circle. Half a circle would represent a 12 hour day, or 180 degrees. Therefore, 10 degrees would represent 12/18, two thirds of an hour, or 40 minutes. At this point we have to make an assumption that the 40 minutes completes the whole day from the day of Joshua.

The fact that these celestial miracles occurred is a testimony to the fact that the sky as we see it today is in fact what we should have seen yesterday. In other words, our sky is a day behind. Although the 24 hours go by, a new day is defined in the Jewish calendar by the setting of the sun. Today’s scientists falsely assume the sun set on a day that it did not when determining the position of the sky prior to Joshua's long day. The diagram below demonstrates this.

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It shows the calendar week supposing Joshua's long day occurred on a Wednesday to show from Joshua’s point of view that he experienced an extra-long Wednesday. In order for the sky to catch up, since the time went by, the sun and the moon both need to make an additional course across the sky in a much shorter period of time. In fact, this may be one application of the phrase: “And except those days should be shortened, there should no flesh be saved: but for the elect's sake those days shall be shortened” (Matthew 24:22). The scientists who are responsible for all of our technology that can calculate the position of the sun, moon, and stars from a view on earth start with the basic assumption that what we see in the sky today is in fact what the sky should look like today. Given that we have evidence from Scripture that the earth will rotate faster, is it too farfetched to suggest that God intends to reset the celestial clock on this day? Will he allow the earth to spin a full rotation and allow us to see the sky the way we would have seen it had the sun never stood still? If this is the case, it will give the world an even better opportunity to see the sign of the Son of Man in heaven, to witness the stars falling in the west, more time to see the powers of the heavens shaken, and the whole earth will get a chance to see an impossibility: a Sun -- Moon standing together in its habitation with its brightness diminished, making its path across the sky from east to west. Furthermore, this would create a full day that is "not day, nor night".

Since our sky is a day behind, it should be recognized that the sky we will see on Monday August 2, 2027 should have appeared that way on Tuesday. This is depicted in the second row.

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Therefore, when the sun sets the second time at evening time it will become Wednesday. Keep in mind that the sighting of the sliver of a new moon, whenever it occurs, always defaults to the first day of the month. On Monday August 2, 2027 there will be a new moon. The earth will spin so fast that the sun will set twice in a short space of time, well before a natural timing of Wednesday August 4th. Therefore, since the Jewish day is defined by the setting of the sun, there will be two Jewish days in a period of 24 hours. These two days are the rest of Monday Tammuz 29 and almost all of Tuesday Av 1. The Jewish month is normally scheduled to reset to Tuesday Av 1 at the next sighting of the new moon on Tuesday August 3, 2027 at 4:37 PM IDT, nearly 3 hours before that day’s sunset. In any event, the new month will occur between the celestial miracle which already contains a sunset, but before the sun sets the second time at evening time. On that second sunset it will be Wednesday Av 2, and 6 hours later at Midnight would be Wednesday August 4th for Gentiles. Going forward our sky will be consistent with the current day of the week.

One last question to consider is how much time is required to accomplish this miracle? Since the Day is only known to the LORD, only he knows the answer, and therefore the discussion will remain in the realm of speculation and conjecture. Once you consider that it will take some time to rotate the earth an extra time, it becomes necessary to rotate the earth more than 24 time zones in order for the apparent position of the sky to catch up. It will have to spin through at least the number of time zones for each hour the earth took to rotate. Referring back to the first time I mentioned that there was a fulfillment of Amos 8:9 in Matthew 27:45, a time frame is mentioned for the miracle. Darkness covered the land from the sixth hour unto the ninth hour. If this is any clue, I will submit that this darkness that was experienced in the land is a type for the darkness that will be experienced on the Day of the LORD. Since this celestial miracle took three hours to accomplish, on this basis, the earth will likewise be shaken, and the stars shall fall from heaven for the space of three hours. This means that the sun will have experienced a total number of six hours of global supernatural darkness.

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Notice in the past from Genesis Chapter 1 just before the first day of creation that there was an excessive darkness. Darkness was upon the face of the deep. Before God created the light, it was dark during the diurnal period we know as light. Although we are not told precisely what time during the first day God created the light, only that it was before sunset, my model shows that at the end of day "0" at evening time (around sunset), God created the light. You would see the light in the following morning on the first day. This means that from morning until evening on day "0" it was dark, or 12 hours of darkness. “And the evening and the morning were the first day.” After the extra-long day in the time of Joshua the earth received a bonus of 24 hours of light, netting an extra 12 hours of light. In the time of Jesus Christ the earth lost 3 hours of light on the day he died. The supernatural darkness occurred when it was normally supposed to be light. The earth currently has a net extra 9 hours of light. The solar eclipse occurring at noon will once again cause the earth to supernaturally lose 3 more hours of light. The earth would still have a net positive 6 hours of light. Therefore, resetting the celestial clock on the Day of the LORD will justify the need to shift the earth an additional 6 time zones of light from noon until evening time! It means that the earth will spin through 30 time zones (instead of 24) in the space of 3 hours, which means the earth would reach a speed of 30/3, or 10 times the normal rotation! The effect of the earthquake will be immeasurable! It will take 1/10 of the normal time of 6 hours, a mere 36 minutes, for the sun to go down at noon to the horizon on its first trip. This situation raises further questions such as how life will be able to survive under such conditions. The force of the earthquake will doubtless cause the waves of the seas and oceans to become tumultuous. "And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken" (Luke 21:25-26). Without divine intervention, the natural disasters alone would be enough to annihilate all the mortals. It must be the case that God will divinely control the weather events. God has given Jesus all authority and power in heaven and in earth. Just as in the boat on the Sea of Galilee, with the softly spoken words “Peace, be still” (Mark 4:39), he can cause any hurricane, any tsunami wave, or any quaking mountain to immediately cease in its destruction. As children of the day, we need not worry about tomorrow, nor about the events of the Day of the LORD, for tomorrow will worry about itself (Matthew 6:34). Follow the command of Jesus to watch for his second coming and pray always you are accounted worthy to escape all these things and to stand before the Son of Man (Luke 21:36).

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Light Not Clear Nor Dark

August 2nd 2027 - The Day of the LORD

Light Not Clear Nor Dark

One of the most profound details given concerning the Day of the LORD is the condition of the sky. A description of the sun, moon, and stars is given in many parts of Scripture. Although they can symbolically refer to the positions of authority in the governments of the world, God intended them to be used for signs, and seasons, and days, and years (Genesis 1:14). This is God’s way of keeping track of the natural cycle of time. The motion of the heavenly bodies determines night and day, evening and morning, summer and winter, and when new months begin.

In reference to the prophet Zechariah in Chapter 14, there is a detailed description of the Day of the LORD. We know from other parts of the prophetic Word that the land of Israel is divided for gain (Daniel 11:39, Joel 3:2). This is done in attempt to maintain regional peace, however, Zechariah reveals that Israel is a “spoil” divided in the midst of the other nations. In Ezekiel Chapter 38, Gog is responsible for taking Israel for a spoil, and a prey. As a result, Jerusalem is sieged. Houses are rifled, and women are ravished. Half of the city goes forth into captivity (Zechariah 14:2). Two thirds of the Jews are killed in a massacre. From a human angle, especially to the unbelieving Jew in God’s promise to save them, all hope appears to be lost. It appears that God has forever abandoned Israel. This is a sentiment held my many Christians today. However, in spite of what appears to be a total annihilation of the Jews, God has promised to deliver them. The LORD will go forth into battle in the same manner as he did in the days of old. At the most tender, desperate moment, the LORD, manifested in the Lord Jesus Christ, stands on the Mount of Olives, and causes the mountain to cleave eastward and westward, and to move toward the north and toward the south. This is the result of a massive earthquake. In fact, from a physical standpoint, there has never been an earthquake of this magnitude since man has been in existence. The surviving Jews flee away as they did in the days of the earthquake that occurred during the reign of Uzziah king of Judah. After this description of what occurs in Jerusalem, one of the most interesting descriptions of the day that this occurs is given. The passage is quoted below:

Zechariah 14:6 - And it shall come to pass in that day, that the light shall not be clear, nor dark:

This, of course, is referring to the day that the world-wide earthquake occurs. This passage has baffled Bible scholars for centuries. In fact, it has given translators of this passage a difficult job in correctly interpreting the Hebrew. Other translations have rendered the phrase “not be clear, nor dark” as “no cold or frost”, as in the NIV, ESV, and RSV. These translations are following the Septuagint Greek. After researching the matter, it will become evident that the King James rendering is the most excellent. The Hebrew word "yaqar", translated "clear", is also translated "brightness" in Job 31:26, speaking of the moon. Many scholars have taken this passage and interpreted it metaphorically. I will attempt to interpret the passage at its most literal value. After all, if you read the 14th Chapter in its entirety, the literal import of the other passages is clear. Hermeneutically, it does not make sense to isolate this verse and change the rules of interpretation. The prophet is indicating a literal event that will happen, in which, once it becomes a historical event, each detail will see a literal fulfillment. Therefore, the “light” in verse 6 is just as literal as the Mount of Olives cleaving eastward and westward in verse 4. The light is derived from the heavenly bodies in the sky, namely, the sun, the moon, and the stars. God has chosen to use the movement of the heavenly bodies in the past for signs. For example, when king Hezekiah was sick unto death, the prophet Isaiah told him that he was going to die. After Hezekiah prayed to God to live, God not only promised Hezekiah fifteen more years, God gave Hezekiah a sign that the sun would move backward ten degrees across the sky according to the dial of Ahaz (Isaiah 38:8). This sign was given in order that Hezekiah would have faith in what God promised him. Even so, this sign concerning the light is given unto us in order that we also might have faith. The verse is worded such that we are told that the light will not be clear, but at the same time it will not be completely dark. It is given as a riddle, as part of a mystery. To the observer of the sky, the language seems to indicate a moment in which the moon is directly in front of the sun, blocking it from view on the earth. In other words, the phrase is describing the effect of a solar eclipse. More importantly, it is describing the effect of a solar eclipse that is visible from Jerusalem! This is most important to understand because solar eclipses occur regularly every year. They usually occur twice, and sometimes they occur three or more times in a single calendar year. Looking at the sky from Jerusalem, most of these eclipses will occur during the middle of the night at some remote point on earth, or during the day where the moon’s shadow does not come close enough to Jerusalem to block all or part of the sun. However, there are a few solar eclipses that are visible from Jerusalem in our near future in the 21st century. If we conclude that the Day of the LORD occurs on the day of a solar eclipse that is visible from Jerusalem, and we know how to calculate the motion of the sun and the moon in the sky based on Kepler’s laws of motion of heavenly bodies, it is possible to narrow down the possibilities mathematically when that great Day will be. I believe that God intended it to be this way. He has chosen to reward his faithful servants in the last pre-millennial generation of time who diligently seek the mind of God to know his secrets. Keep in mind that this is NOT calculating the exact day and hour of the advent of the Lord Jesus Christ. The Lord Jesus must already be present in the earth, long before this day arrives. He would have already come as a thief in the night, and no man knows that day nor the hour, not the angels of heaven, neither the Son, but the Father only (Mark 13:32). Rather, the solar eclipse will only determine what day Jesus Christ triumphs over his enemies in the War of God Almighty in power and great glory.

Zechariah is a prophet that prophesied between 520-480 B.C. He prophesied during the time of Ezra and Nehemiah when the Jews were in the process of rebuilding Jerusalem. The 14th chapter in Zechariah is often attributed to have been written toward the end of the days he prophesied in 480 B.C. It is interesting that during this period of time, there was a solar eclipse visible over Jerusalem on Tuesday, October 2, 480 B.C. The entire event occurred between 1:20 PM and 4:16 PM Israel Standard Time, with the darkest moment occurring at 3:08 PM. Because the time of sunset was 5:53 PM, the sun became totally visible again for about 90 minutes in the evening time. It might be that Zechariah witnessed the eclipse occur during the afternoon, and saw the sun appear again at evening time. Although it is impossible to prove, this could have been Zechariah’s inspiration for describing a particular day in the latter days in which the light would not be clear, nor dark, not day, nor night, and that at evening time it shall be light.

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Note: -479 is reported in astronomical time. Because there is no year 0 from 1 AD to 1 B.C, we must subtract 1 year to find the correct year. -479 is equivalent to 480 B.C.

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Thursday, 29 August 2024

Genesis 32-33 bible prophecy

In Genesis 32-33, Jacob's elaborate gift to Esau—comprising various livestock—serves as a peace offering and a symbol of reconciliation. When interpreted through the lens of biblical prophecy and symbolism, these animals can represent significant periods in Israel’s history. Similar to the way animals symbolize different empires in Daniel 7, Jacob’s livestock can be seen as reflecting the broader historical arc of Israel. Here is a detailed interpretation of these animals in relation to key events, including the Exodus, the reigns of David and Solomon, the divided Kingdom, the Babylonian Captivity, the return from exile, and the destruction of the Temple in 70 AD.

### **200 Female Goats and 20 Male Goats**

**Symbolic Meaning**: In biblical symbolism, goats often signify strength and leadership. The **female goats** could represent the collective people of Israel, while the **male goats** might symbolize the prominent leaders or patriarchs.

**Historical Parallel**: The **200 female goats** might symbolize the people of Israel during the **Exodus** and the subsequent journey through the wilderness. They reflect the collective strength and identity of the Israelites under Moses’ guidance. The **20 male goats** could represent significant figures such as **Moses** and **Joshua**, who played pivotal roles in leading the Israelites from slavery to nationhood.

### **200 Ewes and 20 Rams**

**Symbolic Meaning**: Ewes often denote community and prosperity, while rams are associated with kingship and authority.

**Historical Parallel**: The **200 ewes** could represent the period of flourishing and prosperity during the **united monarchy** under **David** and **Solomon**. This era was marked by stability and growth. The **20 rams** could symbolize the kings and leaders of this golden age, reflecting the strength and governance of David and Solomon’s reigns, which represented a high point in Israel’s history.

### **30 Milking Camels and Their Calves**

**Symbolic Meaning**: Camels are symbols of endurance and sustenance, with their milk representing nourishment and life.

**Historical Parallel**: The **30 milking camels** and their **calves** can be seen as reflecting the period of the **Babylonian Exile and Return**. The camels symbolize the enduring faith and hope of the Israelites during their displacement, bearing the weight of their exile but holding the promise of future restoration. The **calves** represent the new generation that emerged following the return from exile, ready to rebuild and restore the nation. This era was characterized by struggle but also by hope and renewal.

### **40 Cows and 10 Bulls**

**Symbolic Meaning**: Cows symbolize prosperity and nourishment, while bulls represent strength and leadership.

**Historical Parallel**: The **40 cows** might represent the period of rebuilding and renewal during the **Second Temple period**, when the Israelites returned from exile and began to reestablish their nation. This time saw economic and agricultural recovery, symbolized by the cows. The **10 bulls** could signify the leadership and authority essential for this restoration phase, including figures like **Zerubbabel, Ezra**, and **Nehemiah**. The bulls symbolize the strength and determination required to restore the nation and its institutions.

### **20 Female Donkeys and 10 Male Donkeys**

**Symbolic Meaning**: Donkeys are symbols of service and peace, often used for transportation and labor.

**Historical Parallel**: The **20 female donkeys** could symbolize the people of Israel during the later stages of the Second Temple period, including the **Hellenistic** and **Roman occupations**. These donkeys represent the common people who maintained their faith and identity despite external pressures. The **10 male donkeys** might represent the leaders or officials of the Roman period, who managed the province and navigated the complexities of foreign rule.

### **Conclusion**

By interpreting Jacob’s gift through this symbolic framework, each group of animals reflects a distinct period in Israel’s history, from the Exodus to the destruction of the Second Temple. Much like the animals in Daniel 7 represent different empires and their roles, Jacob’s livestock can be seen as a metaphor for Israel's historical journey: from its formative years under Moses and Joshua, through its golden age under David and Solomon, into the periods of division, exile, and eventual restoration. Thus, Jacob’s gift serves as a profound symbol of Israel’s historical arc, its leadership, struggles, and enduring hope.

Wednesday, 14 August 2024

Matthew 24 and the Continuous Historical Interpretation of Revelation’s Seals, Trumpets, and Vials

**Matthew 24 and the Continuous Historical Interpretation of Revelation’s Seals, Trumpets, and Vials**

Matthew 24, also known as the Olivet Discourse, provides a profound prophetic insight into the end times and the events leading up to Christ’s return. In the continuous historical interpretation, Matthew 24 is viewed as a key to understanding the sequence and meaning of the seals, trumpets, and vials in Revelation. This approach aligns the discourse with historical developments from the early church through to the final judgments, offering a coherent narrative of prophetic fulfillment.

### **Matthew 24 and the Seven Seals**

1. **Early Persecutions and the Destruction of the Temple (Matthew 24:1-14):**

Jesus begins by predicting the destruction of the Jerusalem Temple, which occurred in 70 AD. This event is emblematic of the early phase of the church’s history. It parallels the first seal of Revelation 6:1-2, where a white horse and its rider symbolize the early spread of Christianity. The message of the gospel was being sown across the Roman Empire, but it faced persecution and challenges, similar to the initial trials described in Matthew 24:9-10. The spread of the gospel and the subsequent tribulations faced by early Christians align with the church’s initial period of growth and struggle.

2. **False Christs and Deception (Matthew 24:5, 11, 24):**

As Jesus warns about false Christs and false prophets, this fits with the second seal of Revelation 6:3-4, which symbolizes conflict and deception. In the 2nd and 3rd centuries, heresies and false teachings began infiltrating the church, distorting the original message. The presence of false teachers and deceptive doctrines led to significant internal strife, aligning with the seal’s depiction of falsehood and the church’s challenges in maintaining doctrinal purity.

3. **The Great Tribulation (Matthew 24:15-22):**

Jesus describes a period of unprecedented tribulation, symbolized by the “abomination of desolation.” This period corresponds to the third and fourth seals in Revelation 6:5-8, which depict famine, economic hardship, and widespread death. This era, often linked with the Dark Ages, saw the church’s increasing entanglement with secular power and a decline in spiritual vitality. The tribulation foretold by Jesus aligns with the trumpet judgments that reveal the decline and corruption of the church and society.

### **Matthew 24 and the Seven Trumpets**

4. **Cosmic Disturbances and the Coming of the Son of Man (Matthew 24:29-31):**

In Matthew 24:29-31, Jesus describes cosmic signs and His return, which corresponds with the later trumpets in Revelation. The fifth and sixth trumpets (Revelation 9:1-21) and the subsequent woes depict severe judgments and disasters, reflecting the tumultuous conditions preceding Christ’s return. These trumpets symbolize significant upheavals in history, including the Reformation, which challenged the corrupt practices of the church and initiated a new phase of spiritual and social upheaval.

5. **The Final Trumpet and the Revelation of Christ’s Kingdom (Revelation 11:15-19):**

The seventh trumpet announces the establishment of Christ’s kingdom, aligning with the ultimate fulfillment of Matthew 24’s prophecy of Christ’s return. This trumpet heralds the final judgments and the transition to the kingdom of God. It reflects the culmination of the historical process outlined in the seals and trumpets, signifying the approach of Christ’s second coming.

### **Matthew 24 and the Seven Vials**

6. **The Final Judgments and the Outpouring of Wrath (Matthew 24:36-51):**

The parables of watchfulness and preparedness in Matthew 24:36-51 emphasize the need for readiness for Christ’s return. This concept aligns with the seven vials of Revelation 16, which represent the final outpouring of divine wrath. These vials signify the completion of God’s judgment on a corrupt and unrepentant world. The final vials depict catastrophic events that purify the earth and set the stage for Christ’s return and the establishment of His eternal kingdom.

7. **The Ultimate Separation of the Righteous and the Wicked (Matthew 24:47-51):**

The final parables in Matthew 24, including the separation of the faithful from the unfaithful, align with the imagery of the drag-net in the gospels and the final judgments described in Revelation. The vials culminate in the destruction of Babylon and the final preparation for the new heavens and new earth, echoing the end-time judgment and the ultimate victory of Christ’s kingdom.

### **Conclusion**

Matthew 24, viewed through the continuous historical interpretation, provides a cohesive framework for understanding the seals, trumpets, and vials in Revelation. The discourse outlines a prophetic timeline that parallels the early church’s challenges, the rise of corruption, the Reformation, and the final judgments. By aligning Matthew 24 with Revelation’s sequence, we see a comprehensive narrative of divine judgment, historical transformation, and the ultimate establishment of God’s eternal kingdom. This interpretation highlights the unfolding of prophetic events as a continuous historical process, culminating in the return of Christ and the final realization of God’s redemptive plan.

Tuesday, 13 August 2024

The Parables of Matthew 13 and the Seals of Revelation 6: A Chronological Prophetic Sequence

**The Parables of Matthew 13 and the Seals of Revelation 6: A Chronological Prophetic Sequence**

The parables in Matthew 13 and the seals of Revelation 6, when viewed together, offer a remarkable chronological sequence that outlines the history and fortunes of the gospel and the Church from its inception to the present day. Both sets of scripture provide a prophetic timeline that reveals how the message of Christ has been disseminated, distorted, and ultimately preserved through the centuries. The alignment between these parables and the seals suggests a divine orchestration of history, underscoring the spiritual and temporal battles that have shaped the Church’s journey.

### 1. The Parable of the Sower and the First Seal: The Early Days of the Church

The parable of the Sower (Matthew 13:3-9) symbolizes the early days of the Church, where the gospel was sown broadly across the world, much like the rider on the white horse in the first seal (Revelation 6:2). The white horse represents the early Christian Church, characterized by its purity and righteousness as it spread the message of Christ throughout the Roman Empire. The bow in the rider’s hand, a symbol of the Word of God, reflects the spiritual conquest achieved through preaching and evangelism. This period, corresponding to 33 AD to 313 AD, was marked by the rapid dissemination of the gospel despite significant persecution.

### 2. The Parable of the Tares and the Second Seal: The Introduction of False Doctrine

As the early Church grew, it encountered challenges not only from external persecution but also from within. The parable of the Tares (Matthew 13:24-30) aligns with the second seal (Revelation 6:3-4), which introduces a red horse symbolizing conflict and bloodshed. The Tares represent the false doctrines and unbiblical practices that began to infiltrate the Church. This period, from 313 AD onwards, saw the Church gaining political power, but also experiencing internal corruption and division, leading to the development of heresies and doctrinal conflicts. The sword of the rider on the red horse reflects the violent disputes and schisms that arose during this time.

### 3. The Parable of the Mustard Seed and the Third Seal: The Church’s Temporal Power

The parable of the Mustard Seed (Matthew 13:31-32) illustrates the Church’s transformation into a powerful and influential institution. This parable corresponds with the third seal (Revelation 6:5-6), where a black horse appears, symbolizing economic distress and materialism. The small mustard seed growing into a large tree represents the Church’s growth in power and influence, as it became entangled with political forces. The birds nesting in its branches symbolize the political alliances and worldly influences that corrupted the Church. The scales held by the rider of the black horse signify the Church’s involvement in worldly affairs and the materialism that began to overshadow its spiritual mission.

### 4. The Parable of the Leaven and the Fourth Seal: The Dark Ages

The parable of the Leaven (Matthew 13:33) foretells a time when the truth of the gospel would be obscured, aligning with the fourth seal (Revelation 6:7-8), where a pale horse appears, symbolizing death and widespread suffering. The “whole was leavened” indicates the pervasive corruption of the Church’s teachings during the Dark Ages, a period when true Christian doctrine was almost entirely hidden beneath layers of tradition, superstition, and error. The rider of the pale horse, bringing death and Hades, reflects the spiritual death that characterized this era, as the Church wielded its power with little regard for the true message of Christ.

### 5. The Parable of the Hidden Treasure and the Fifth Seal: The Reformation

The parable of the Hidden Treasure (Matthew 13:44) corresponds with the fifth seal (Revelation 6:9-11), which reveals the souls of martyrs crying out for justice. This period aligns with the Reformation, when the availability of printed Bibles allowed men to rediscover the truths of Scripture. The treasure hidden in the field represents the gospel, which, though buried for centuries, was uncovered by those who sought it earnestly. The martyrs of the fifth seal symbolize the many who suffered and died for the sake of these rediscovered truths during the Reformation.

### 6. The Parable of the Pearl of Great Price and the Sixth Seal: The Final Era of the Church

The parable of the Pearl of Great Price (Matthew 13:45-46) represents the present age, where, despite the proliferation of denominations and sects, there exists a supreme truth—the true gospel of Christ—that surpasses all others. This parable aligns with the sixth seal (Revelation 6:12-17), which describes cosmic disturbances and the impending judgment. The pearl symbolizes the ultimate truth of Christ’s message, for which the faithful must be willing to forsake all else. The dramatic events of the sixth seal foreshadow the final judgment, when the true Church will be revealed, and the false will be cast aside.

### 7. The Parable of the Drag-Net and the Seventh Seal: The Final Judgment

Finally, the parable of the Drag-Net (Matthew 13:47-50) corresponds with the seventh seal, representing the final judgment. In the parable, the net gathers fish of all kinds, which are then sorted, with the good kept and the bad discarded. This foreshadows the final separation of the righteous from the wicked, as depicted in the seventh seal, when God’s judgment will be complete, and the faithful will be rewarded.

### Conclusion

The parables of Matthew 13 and the seals of Revelation 6, when viewed as a sequence, provide a prophetic overview of the history of the Church. From the early days of spreading the gospel, through periods of corruption, materialism, and spiritual death, to the rediscovery of truth and the final judgment, this sequence reveals the divine narrative that has shaped Christian history. As the Church continues to navigate these final days, the faithful are called to hold fast to the truth, seeking the pearl of great price, and preparing for the day when the Lord’s drag-net will be drawn in, separating the righteous from the wicked for eternity.

A Historical Sequence: Parables, Seals, Trumpets, and Vials in Revelation

**A Historical Sequence: Parables, Seals, Trumpets, and Vials in Revelation**

The parables in Matthew 13, when considered in a chronological sequence, offer a striking parallel to the unfolding events in church history as depicted in the book of Revelation. This interpretation aligns with the continuous historical approach, viewing Revelation as a prophetic timeline stretching from the early days of Christianity through to the end times. The seven seals, trumpets, and vials in Revelation each correspond to distinct phases in this historical progression, revealing the rise and fall of empires, the development of the church, and the ultimate fulfillment of God’s judgment.

The Book of Revelation, understood through the continuous historical interpretation, presents a prophetic timeline that parallels the changing fortunes of the Christian gospel across the centuries. This interpretation aligns remarkably with the sequence of parables in Matthew 13, each of which seems to correspond to specific periods in church history. When we examine Revelation's seals, trumpets, and vials (or bowls), we see a distinct chronological flow that mirrors the spiritual and temporal development of Christianity, from its early days to the final judgment.

### The Seven Seals: The Rise of Christianity and the Decline of Pagan Rome

1. **The Parable of the Sower (1st Century):**

The first parable in Matthew 13, the Sower, aptly represents the early church's efforts to spread the gospel widely. This corresponds with the first seal in Revelation 6:1-2, where a white horse and its rider, symbolizing the apostolic age, go forth conquering. The early message of the gospel was sown across the Roman Empire, meeting various receptions, just as the seed fell on different types of soil.

2. **The Parable of the Tares (2nd - 3rd Century):**

As the church grew, false doctrines began to infiltrate the pure gospel, akin to the enemy sowing tares among the wheat. The second and third seals (Revelation 6:3-5) represent the periods of conflict and economic distress as the church faced internal heresies and external pressures. Unbiblical teachings, such as the immortality of the soul and the doctrine of the Trinity, began to take root during these centuries, corrupting the early church's teachings.

3. **The Parable of the Mustard Seed (4th Century Onward):**

With the establishment of Christianity as the state religion under Constantine, the church became a powerful institution, much like the mustard seed that grows into a large tree, providing shelter to the birds. This period is covered by the fourth seal (Revelation 6:7-8), where the pale horse symbolizes death and Hades, reflecting the church's increasing worldliness and the decline of spiritual purity. The establishment of Christianity as Rome's official religion marked the completion of the seals and paved the way for the trumpets.

### The Seven Trumpets: The Church’s Corruption and the Reformation

4. **The Parable of the Leaven (Dark Ages):**

The church's moral and spiritual decline continued into the Dark Ages, a time when truth was obscured and corrupted, just as the leaven spreads through the whole lump of dough. The first four trumpets (Revelation 8:7-12) depict the gradual collapse of the Western Roman Empire and the church's further entanglement with political power. The sound of the trumpets symbolizes God's judgment on a church that had become worldly and corrupt.

5. **The Parable of the Hidden Treasure (16th Century Reformation):**

The availability of printed Bibles in the 16th century sparked the Reformation, as individuals discovered the true gospel, much like a man stumbling upon hidden treasure in a field. The fifth and sixth trumpets (Revelation 9:1-21), also known as the first two woes, symbolize the spiritual awakening and the struggles that followed. The rise of Protestantism challenged the dominance of the Roman Catholic Church, leading to wars of religion and significant shifts in European power dynamics.

### The Seven Vials: The Final Judgments and the Ultimate Separation

6. **The Parable of the Pearl of Great Price (Post-Reformation Era):**

Since the Reformation, numerous denominations have emerged, each claiming to hold the truth. Yet, there is a pursuit of that one pearl of great price, representing the ultimate truth found in Christ. The seventh trumpet (Revelation 11:15) announces the final judgment, signaling the start of the vials (Revelation 16), where God’s wrath is poured out on a corrupt and unrepentant world. The vials represent the final plagues that will purify the earth and prepare for the coming kingdom of God.

7. **The Parable of the Drag-Net (End Times):**

Finally, the parable of the drag-net speaks to the ultimate judgment, when the righteous will be separated from the wicked, much like the great catch of fish in John 21:11. This corresponds with the final stages of Revelation, where the seventh vial (Revelation 16:17-21) brings about the destruction of Babylon, the fall of earthly powers, and the establishment of God’s eternal kingdom.

### Conclusion: A Prophetic Roadmap

The parables of Matthew 13 and the sequence of seals, trumpets, and vials in Revelation provide a prophetic roadmap of church history. From the early spread of the gospel and the infiltration of false doctrines to the church's rise to power, its corruption, the Reformation, and the final judgments, these scriptures offer a continuous historical narrative. They reveal the triumphs and failures of the church, the judgments upon a fallen world, and the ultimate victory of God's kingdom. As history progresses, we witness the fulfillment of these prophetic visions, culminating in the return of Christ and the final establishment of His reign.

Saturday, 3 August 2024

The Five Essential Elements for Salvation acts 2;38

### The Five Essential Elements for Salvation acts 2;38

In Christian theology, the process of salvation involves several critical components that are essential for a person to be reconciled with God and receive eternal life. Drawing on biblical teachings and historical perspectives, we can outline these five crucial elements: Faith, Repentance, Baptism, Remission of Sins, and the Gift of the Holy Spirit. Each of these elements plays a significant role in the journey toward salvation.

#### 1. Faith in the Future Kingdom of God and the Second Coming of Jesus

The foundation of Christian faith is the belief in the future kingdom of God and the second coming of Jesus Christ. Unlike some traditional views that focus on the hope of going to heaven immediately after death, this understanding emphasizes the biblical promise of a future, earthly kingdom established by Jesus Christ. This kingdom will bring about God’s ultimate plan for creation, where Christ will reign as King and justice and peace will prevail.

**Biblical Basis**: Jesus spoke frequently about the coming kingdom of God and His return. For example, in Matthew 24:30-31, Jesus describes His second coming and the gathering of the elect. This future hope provides believers with a vision of God's ultimate redemption and restoration of the world, anchoring their faith in a tangible and promised reality.

#### 2. Repentance

Repentance involves a profound change of mind and heart. It is more than merely feeling regret for past actions; it signifies a complete transformation in one's attitude toward sin and righteousness. Repentance requires turning away from sinful behaviors and turning towards a life aligned with God’s commands.

**Biblical Basis**: In Acts 3:19, Peter calls for repentance as a prerequisite for receiving forgiveness and experiencing spiritual renewal: "Repent therefore and be converted, that your sins may be blotted out, so that times of refreshing may come from the presence of the Lord." Repentance is essential as it reflects a sincere commitment to follow God's will.

#### 3. Baptism

Baptism is a critical step in the salvation process, symbolizing both a physical and spiritual cleansing. It involves submersion in water, reflecting an outward act of obedience and faith. The concept of baptism includes two dimensions:

- **Submersion in the Water of the Word**: This refers to the cleansing and renewal that comes from engaging deeply with the scriptures. Ephesians 5:25-26 highlights this idea: “...Christ also loved the church and gave Himself for her, that He might sanctify and cleanse her with the washing of water by the word.” Similarly, John 17:17 reinforces the transformative power of the word: “Sanctify them by Your truth. Your word is truth.” This aspect of baptism highlights how immersion in the teachings of the Bible cleanses and renews the believer’s spiritual life.

- **Submersion in the Water of Baptism**: This is the physical act of immersion in water as an outward sign of inward transformation and commitment to Christ. Mark 16:16 emphasizes the importance of baptism as part of the salvation process: “He who believes and is baptized will be saved.”

#### 4. Remission of Sins

The remission of sins is the forgiveness granted by God as a result of repentance and baptism. This concept is often associated with the practice of breaking bread or the Lord’s Supper, which serves as a memorial of Christ’s sacrificial death and the new covenant established through His blood.

**Biblical Basis**: Luke 22:19-20 describes Jesus instituting the Lord’s Supper: “And He took bread, gave thanks and broke it, and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me.’ Likewise He also took the cup after supper, saying, ‘This cup is the new covenant in My blood, which is shed for you.’” This act symbolizes the remission of sins and the ongoing commitment of believers to live in accordance with Christ’s sacrifice.

#### 5. The Gift of the Holy Spirit

The Holy Spirit plays a vital role in the process of salvation, according to both historical Christian teachings and Walter Scott’s perspective. Scott, in his book *A Discourse on the Holy Spirit* (1831), argued that the Holy Spirit works through the scriptures and the church to convert sinners, rather than through personal, mystical experiences.

**Biblical Basis**: Hebrews 4:12 and 10:15 underscore this view. Hebrews 4:12 states, “For the word of God is living and powerful, and sharper than any two-edged sword, piercing even to the division of soul and spirit, and of joints and marrow,” indicating the transformative power of the Holy Spirit working through the word. Hebrews 10:15 further supports this by attributing the witness of scripture to the Holy Spirit: “But the Holy Spirit also witnesses to us; for after He had said before...”

### Conclusion

The journey to salvation, as outlined by these five essential elements, encompasses a comprehensive and biblically grounded approach. Faith in the future kingdom of God and Jesus' second coming provides the ultimate hope. Repentance reflects a transformative change in one’s life, while baptism signifies both a physical and spiritual renewal. The remission of sins, represented through the practice of breaking bread, affirms God’s forgiveness. Finally, the Gift of the Holy Spirit, understood as working through the scriptures and the church, completes the process by guiding and empowering believers. These elements together form a cohesive path to salvation, deeply rooted in biblical teachings and historical Christian thought.

Saturday, 27 July 2024

Utopia vs. the Kingdom of God: A Contrast of Secular Idealism and Divine Theocracy

### Utopia vs. the Kingdom of God: A Contrast of Secular Idealism and Divine Theocracy

#### Utopia: A Secular Construct

Thomas More’s “Utopia,” written in 1516, stands as a secular vision of an ideal society, constructed through human reason and philosophical speculation. It is a work rooted in humanistic ideals, presenting a society based on rationality, communal ownership, and social welfare. More’s Utopia is characterized by its rejection of private property, its emphasis on communal living, and its rigorous system of laws designed to maintain order and equality among its citizens. However, beneath the surface of this seemingly perfect society lies a multitude of fundamental flaws and moral shortcomings.

One of the most glaring issues with More’s Utopia is its inherent secularism. The society depicted in Utopia is devoid of divine guidance or spiritual foundation. It is a purely human invention, constructed without reference to any higher moral authority. This secular nature renders Utopia inherently flawed, as it relies solely on human wisdom and reason, which are fallible and limited. The absence of a divine moral compass means that Utopian society is built on shifting sands, with no ultimate standard of right and wrong to guide its people.

Moreover, Utopia's emphasis on communal ownership and the abolition of private property may initially appear as a solution to social inequality. However, this system strips individuals of personal autonomy and the motivation that often drives human innovation and progress. By mandating a uniform way of life for all citizens, Utopia suppresses individuality and personal ambition, leading to a homogenized society devoid of personal freedoms and aspirations.

The rigid legalism and social engineering inherent in Utopian society further highlight its dystopian nature. Laws in Utopia are designed to control every aspect of life, from labor and leisure to marriage and religion. This draconian legal structure reflects a mistrust of human nature and an overreliance on governmental control. Instead of fostering a truly just and free society, Utopia imposes a totalitarian regime where conformity is enforced, and dissent is suppressed. Such a society, devoid of divine inspiration and spiritual depth, cannot hope to achieve true justice or human flourishing.

Adding to the irony and highlighting his hypocrisy, Thomas More himself was executed as a traitor to the King of England. Despite writing a book envisioning a rational and just society, More refused to swear loyalty to King Henry VIII by taking the Oath of Supremacy, which declared the king the Supreme Head of the Church of England. More's steadfast refusal to acknowledge the king's supremacy over the church ultimately led to his execution in 1535, exposing the tension between his humanist ideals and the harsh realities of political power.

#### The Kingdom of God: A Divine Theocracy

In stark contrast to the secular and deeply flawed vision of Utopia, the Kingdom of God represents a divine theocracy rooted in the teachings of the Hebrew Scriptures and the New Testament. This theological and eschatological vision is characterized by divine justice, peace, and love, governed by God's sovereign rule. The Kingdom of God is not a human construct but a divine promise, revealing the ultimate reconciliation of all creation with God.

The Kingdom of God is fundamentally theocentric, grounded in the belief that God's will is the ultimate standard of justice and righteousness. Unlike Utopia, the Kingdom of God is not based on human reason or political philosophy but on divine revelation. The prophetic visions found in the books of Daniel (chapters 2 and 7) and the teachings of Jesus Christ in the New Testament provide a framework for understanding the nature and purpose of this divine kingdom.

In the Kingdom of God, society is transformed not through coercive laws or communal ownership but through the inner transformation of individuals and communities by the Spirit of God. It emphasizes personal and communal spiritual conversion, calling people to align their lives with God's will. This spiritual foundation fosters true justice, peace, and human flourishing, as it is grounded in the unchanging nature of God’s character.

The Kingdom of God also offers a vision of ultimate hope and restoration. It anticipates a future where God’s reign is fully realized, bringing about a world free from sin, suffering, and injustice. This eschatological hope provides a sense of purpose and direction for believers, motivating them to work towards realizing aspects of God's kingdom in the present while looking forward to its complete fulfillment.

Moreover, the Kingdom of God values individuality and personal freedom within the context of a loving and just community. Unlike the oppressive uniformity of Utopia, the Kingdom of God celebrates diversity and personal gifts, calling each person to contribute to the common good in unique and meaningful ways.

#### Conclusion

In conclusion, the secular and humanistic vision of Thomas More's "Utopia" contrasts sharply with the divine theocracy of the Kingdom of God. Utopia, devoid of divine guidance, relies on fallible human reason and imposes an oppressive, homogenized society. In contrast, the Kingdom of God is rooted in divine revelation, emphasizing spiritual transformation, divine justice, and ultimate hope. It offers a vision of a society where true justice, peace, and human flourishing are realized under God’s sovereign rule, providing a stark and compelling alternative to the secular idealism of Utopia. The irony of More's own execution for refusing to submit to secular authority further underscores the limitations and contradictions of humanistic ideals when divorced from divine guidance.

#### The Kingdom of God: A Divine Theocracy

#### Conclusion

Friday, 26 July 2024

The Covenant with David and Its Fulfillment in the New Covenant

### The Covenant with David and Its Fulfillment in the New Covenant

The covenant that God made with King David is a pivotal theme in biblical theology, intertwining with the promises made to Abraham and the overarching narrative of redemption culminating in the New Covenant. This exploration seeks to elucidate the relationship between these covenants and their ultimate realization in the second coming of Jesus Christ.

#### The Davidic Covenant

The Davidic Covenant is a divine promise made by God to King David, which is articulated in several passages of the Old Testament. One of the key texts is found in 2 Samuel 7:12-16, where God speaks through the prophet Nathan:

*"When your days are fulfilled and you lie down with your fathers, I will raise up your offspring after you, who shall come from your body, and I will establish his kingdom. He shall build a house for my name, and I will establish the throne of his kingdom forever. I will be to him a father, and he shall be to me a son. When he commits iniquity, I will discipline him with the rod of men, with the stripes of the sons of men, but my steadfast love will not depart from him, as I took it from Saul, whom I put away from before you. And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever."*

This covenant promised David that his lineage would be established forever, a promise that was understood to be fulfilled in the person of Jesus Christ.

#### The Covenant with Abraham

The Abrahamic Covenant, established in Genesis 12:1-3, promised blessings to Abraham and his descendants:

*"Now the Lord said to Abram, 'Go from your country and your kindred and your father’s house to the land that I will show you. And I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed.'"*

This promise was further clarified in Genesis 17:7-8:

*"And I will establish my covenant between me and you and your offspring after you throughout their generations for an everlasting covenant, to be God to you and to your offspring after you. And I will give to you and to your offspring after you the land of your sojournings, all the land of Canaan, for an everlasting possession, and I will be their God."*

The New Testament identifies Jesus as the fulfillment of this promise. In Galatians 3:16, Paul writes:

*"Now the promises were made to Abraham and to his offspring. It does not say, 'And to offsprings,' referring to many, but referring to one, 'And to your offspring,' who is Christ."*

#### The Fulfillment in Christ and the New Covenant

The New Covenant, prophesied in Jeremiah 31:31-34, is seen as the ultimate fulfillment of the promises made to both David and Abraham:

*"Behold, the days are coming, declares the Lord, when I will make a new covenant with the house of Israel and the house of Judah, not like the covenant that I made with their fathers on the day when I took them by the hand to bring them out of the land of Egypt, my covenant that they broke, though I was their husband, declares the Lord. For this is the covenant that I will make with the house of Israel after those days, declares the Lord: I will put my law within them, and I will write it on their hearts. And I will be their God, and they shall be my people. And no longer shall each one teach his neighbor and each his brother, saying, ‘Know the Lord,’ for they shall all know me, from the least of them to the greatest, declares the Lord. For I will forgive their iniquity, and I will remember their sin no more."*

Jesus’ role as the fulfillment of the Davidic Covenant is emphasized in Luke 1:31-33:

*"And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end."*

In the second coming of Christ, this promise will reach its zenith. Matthew 19:28 and Matthew 25:31 describe a future time when Jesus will sit on the throne of his glory, affirming his role in fulfilling the Davidic promise:

*"Jesus said to them, 'Truly, I say to you, that you who have followed me, will also sit on twelve thrones, judging the twelve tribes of Israel.'"* (Matthew 19:28)

*"When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne."* (Matthew 25:31)

#### Conclusion

The covenants made with David and Abraham are deeply interwoven with the promise of the New Covenant. Jesus Christ’s first coming inaugurated the New Covenant, and his second coming will bring its full realization, affirming his eternal kingship and the ultimate fulfillment of God’s promises to his people. The New Testament reveals that Jesus is the fulfillment of these ancient promises, bridging the Old and New Testaments in a unified message of redemption and hope.

### The Covenant of David and Its Fulfillment in Christ

The covenant God made with David is deeply intertwined with the promises given to Abraham and is crucial for understanding the New Covenant through Jesus Christ. This covenant holds a significant place in Christian eschatology, as its full realization is anticipated with the second coming of Jesus and the establishment of the Kingdom of God.

#### The Davidic Covenant

The Davidic Covenant is a divine promise made by God to King David, as detailed in the Old Testament. In 2 Samuel 7:12-13, God promises David:

This promise highlights that David’s lineage would have a perpetual dynasty and that his descendant would establish a kingdom that would endure forever. This covenant is integral in understanding the messianic expectations that permeate Jewish and Christian thought.

#### The Abrahamic Promises

The promises made to Abraham are foundational to the Davidic Covenant. In Genesis 12:2-3, God promises Abraham:

*"I will make of you a great nation, and I will bless you and make your name great, so that you will be a blessing. I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of the earth shall be blessed."*

The Abrahamic Covenant includes the promise of a great nation and a blessing to all the families of the earth, which is ultimately fulfilled through the lineage of David and, more directly, through Jesus Christ.

#### The New Covenant

The New Covenant, established by Jesus Christ, is the fulfillment of the promises made to David and Abraham. Jesus refers to this in the New Testament, emphasizing the continuity of God’s promises. In the Gospels, Jesus makes it clear that he is the fulfillment of the messianic prophecies. For instance, in Matthew 5:17, Jesus says:

*"Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them."*

The New Covenant signifies the transformation and fulfillment of the promises given to David and Abraham. In Luke 1:32-33, the angel Gabriel tells Mary:

*"He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end."*

This statement underlines that Jesus is the promised descendant of David, and his reign will be eternal, fulfilling the Davidic promise of an everlasting kingdom.

#### The Kingdom of God and the Second Coming

The ultimate fulfillment of these covenants is linked to the eschatological expectations of the second coming of Christ. The “regeneration” or “renewal” mentioned in Matthew 19:28 is crucial for understanding this fulfillment. Jesus tells his disciples:

*"Truly, I say to you, that you who have followed me, will also sit on twelve thrones, judging the twelve tribes of Israel."*

This speaks to the restoration and establishment of the Kingdom of God, where Jesus will sit on the throne of his father David, thereby fulfilling the covenant’s promises.

In Revelation 11:15, John writes:

*"The kingdom of the world has become the kingdom of our Lord and of his Christ, and he shall reign forever and ever."*

This verse encapsulates the culmination of the Davidic Covenant and the New Covenant, with Christ reigning in the fulfillment of the promises made to David and Abraham.

#### Conclusion

The covenant made with David and the promises to Abraham converge in the New Covenant established through Jesus Christ. This covenant is anticipated to be fully realized with the second coming of Jesus and the establishment of God's eternal Kingdom. As Jesus sits on the throne of David, he brings to completion the promises made to the patriarchs, affirming the continuity and fulfillment of God’s redemptive plan through the ages.

Bible Prophecy: Born Again at the Resurrection of the Dead

### Bible Prophecy: Born Again at the Resurrection of the Dead

The concept of being "born again" in biblical prophecy refers to the physical resurrection and transformation of believers into immortal beings. According to Apostle Paul, "flesh and blood cannot inherit the kingdom of God" because "corruption cannot inherit incorruption" (1 Corinthians 15:50). This statement underscores the necessity for a transformation from our mortal, corruptible state to an immortal, incorruptible one to enter God's kingdom. The kingdom of God, described as incorruptible, undefiled, and unfading, is the eternal inheritance of the saints, as referenced in Daniel 2:44 and 7:14, 18, 27. This kingdom, once given to the blessed, will remain their possession forever.

Paul’s assertion that the saints must become "spiritual bodies" (1 Corinthians 15:44) before they can "see" or inherit the kingdom of God underscores the need for a physical resurrection and transformation. This second birth is not a matter of spiritual or mystical rebirth but a physical and divine transformation. Jesus' conversation with Nicodemus in John 3:5-8 illustrates this point. Jesus states, "Most assuredly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God" (John 3:5). He explains, "That which is born of the flesh is flesh, and that which is born of the Spirit is spirit" (John 3:6). The reference to being "born of water and the Spirit" signifies a transformative process necessary to enter the kingdom, aligning with the physical resurrection and change that is required.

The kingdom of God, or the restored kingdom of Israel, is not currently present on earth. Therefore, entering the kingdom is not possible until Jesus returns, resurrects the dead, and judges those who have been called—both the faithful and the unfaithful. At Christ's appearing, those who have been entrusted with knowledge of God's will, including both the obedient and disobedient among them, will stand before His judgment seat to be judged according to their works (2 Corinthians 5:10; 2 Timothy 4:1; Romans 2:5-6, 16; 14:10-12; 1 Corinthians 4:5; Revelation 11:18). This judgment will determine their eternal destiny.

The faithful will be granted immortality and exalted to reign with Jesus, co-possessing the earth and administering God's authority among men. Scriptural references affirm this future reality: Matthew 7:26, 8:12, 25:20-30; Daniel 12:2; Galatians 6:8; 2 Thessalonians 1:8; Hebrews 10:26-31; 2 Peter 2:12; Revelation 21:8; Malachi 4:1; Psalms 37:30-38; Proverbs 10:25-29; 1 Corinthians 15:51-55; 2 Corinthians 5:1-4; James 1:12; Romans 2:7; John 10:28; Matthew 5:5; Psalms 37:9, 22, 29; Revelation 5:9; Daniel 7:27; 1 Thessalonians 2:12; 2 Peter 1:11; Revelation 3:21; 2 Timothy 2:12; Revelation 5:10; Psalms 49:7-9; and Luke 22:29-30.

Conversely, the unfaithful will face shame and "the second death" (Revelation 21:8). This "second death" signifies the end of conscious existence, a state where there is no awareness, sensation, or life. According to biblical prophecy, the second death is a complete and final cessation of being, contrasting with the eternal life promised to the faithful. This ultimate consequence underscores the gravity of adhering to God's will and the profound impact of our earthly choices on our eternal destiny. It emphasizes the importance of aligning our lives with divine teachings to avoid the irreversible state of nonexistence and to secure the promised eternal life.

In summary, the doctrine of being born again in this context is intrinsically linked to the resurrection of the dead and the transformation to immortality. Only through this divine process can believers inherit the eternal kingdom of God. This transformative event will occur at Christ's return, culminating in the judgment and subsequent immortality for the faithful, allowing them to enter and reign in God's kingdom forever..

### Understanding the Spiritual Body

The concept of the "spiritual body" is introduced in Paul’s discourse on the resurrection in 1 Corinthians 15. Paul explains to the Corinthians, who lacked understanding, that the resurrection body has a different nature compared to our current physical bodies. He uses the analogy of a seed and its transformation into a plant to illustrate this concept. Just as a seed must die and decompose to produce a plant, our physical bodies must undergo a similar transformation to become spiritual bodies.

Paul elaborates that the physical body is like the seed, which is sown in a state of corruption, dishonor, and weakness. In contrast, the spiritual body will be raised in incorruption, glory, and power. This transformation is akin to how a plant grows from a seed: although the original seed's form is lost, its identity is preserved in the new plant. Likewise, when the dead are resurrected, their bodies will be transformed by the Spirit into the image of Christ.

The spiritual body is a material and tangible entity, yet it is purified from the corruption and mortality of our current bodies. It is described as holy and spiritual because it is produced by the Spirit from the dust of the earth, independent of physical decay. Paul contrasts this with the flesh, which is perishable and earthly. He explains that "that which is born of the Spirit is spirit" (John 3:6), referring to the new, incorruptible nature that believers will receive in the resurrection.

Jesus, who was born of the flesh but became a spiritual being through His resurrection, is the first to exhibit this transformation. As Paul states, Jesus was "born of David's seed according to the flesh, and constituted the Son of God in power by the Spirit of holiness through a resurrection from the dead" (Romans 1:3-4). This transformation underscores Jesus’ exalted status and His role as the first to embody this spiritual nature, which is reflected in His title as "the Lord the Spirit" (Philippians 2:9-11).

In summary, the spiritual body represents a transformation from our current physical state to a new, incorruptible form, empowered by the Spirit, and characterized by its divine and eternal nature.

### Understanding "Born Again" Through Knowledge and Transformation

**Understanding the Role of Knowledge and Faith in Personal Transformation**

The belief that spiritual renewal is exclusively dependent on possessing the Spirit of God is a doctrine we do not accept. We interpret the concept of being "born of water and of the Spirit" as referring not to a mystical spiritual rebirth, but rather to a profound renewal of the mind. This renewal is accomplished through precise and accurate knowledge, which is denoted by the Greek term *epgnosis*.

According to Romans 12:2 speaks about the renewing of the mind, which is not a mystical experience but is achieved through studying the scriptures and gaining accurate knowledge. Genuine faith necessitates a clear understanding of the gospel, as highlighted in Paul's question, "How shall they believe in Him of whom they have not heard?" (Rom. 10:14). This indicates that knowledge must precede faith; one cannot have faith in something unknown.

The principle is unmistakable: "Without faith it is impossible to please God" (Heb. 11:6). Furthermore, it is affirmed that "Ye are saved through faith" (Eph. 2:8) and that "the just shall live by faith" (Heb. 10:38). Biblical faith is not merely an abstract reliance on God’s power but is grounded in trust in specific promises. For instance, Abraham's faith was credited to him as righteousness (Rom. 4:9). Romans 4:20-21 elaborates on this righteousness-acquiring faith:

"But because of the promise of God he did not waver in unbelief but grew strong in faith, giving glory to God, being fully convinced that God was able to do what He had promised. Therefore, 'it was counted to him as righteousness.'"

Some may argue that salvation is through "the renewing of the Holy Spirit" (Titus 3:5). However, this does not conflict with the notion that renewal also comes through knowledge (Col. 3:10). Instead, it signifies that the Holy Spirit renews or regenerates an individual intellectually and morally by instilling faith in the truth. Jesus said, "Sanctify them by Your truth; Your word is truth" (John 17:17). He also stated, "You are clean because of the word which I have spoken to you" (John 15:3). God's power manifests through His Spirit, which initiates intellectual, moral, and physical changes. When God aims to effect such changes, it is through the knowledge revealed by His Spirit through the prophets and apostles.

The Holy Spirit operates through Biblical inspiration and the church, emphasizing an external mode of working through scripture and teaching to convert individuals rather than relying solely on internal experiences or operations.

Hebrews 4:12 asserts, "The Word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and spirit, of joints and marrow, and discerning the thoughts and intentions of the heart."

Similarly, 2 Corinthians 10:5 states, "Casting down arguments and every high thing that exalts itself against the knowledge of God, bringing every thought into captivity to the obedience of Christ."

When knowledge is received into “good and honest hearts,” it becomes potent, described as “the Knowledge of God” (2 Pet. 1:2) or “the word of truth” (James 1:18). Through this truth, God regenerates sinners as His children. The power of God that saves individuals from sin and guides them to the hope of the kingdom and glory to which He calls them is depicted through various terms such as “the word of the truth of the gospel,” “the gospel of the kingdom,” “the incorruptible seed,” “the word,” “the truth as it is in Jesus,” “the word of the kingdom,” “the word of reconciliation,” “the law and the testimony,” “the word of faith,” “the sword of the Spirit which is the word of God,” “the word of Christ,” and “the perfection of liberty.” The truth is the force that liberates individuals (John 8:32, 36).

Jesus said, “My words are spirit, and they are life.” The prophets, Jesus, and the apostles served as conduits for this knowledge. The Spirit is referred to as the “spirit” because it is through the Spirit that knowledge was revealed to the prophets (Rom. 2:20).

The Spirit and the truth are intimately connected, often referring to one another in their influence on the mind and heart. Thus, being "renewed by the Holy Spirit" is akin to being renewed by faith in the truth testified by the Holy Spirit (John 15:26; 14:13-14).

Paul prayed for the Colossians, who had some knowledge of God’s will and had become Christians, to be “filled with the accurate knowledge of His will in all wisdom and spiritual understanding” (Col. 1:9). This accurate knowledge is crucial for all Christians (Eph. 1:15-17; Phil. 1:9; 1 Tim. 2:3-4), as it is essential for adopting “the new personality” and attaining peace (Col. 3:10; 2 Pet. 1:2).

Is it possible to gain knowledge of the truth without applying it in daily life? Yes, it is. Such knowledge remains purely academic if it is not illuminated by the heart. To be “where Christ is” means being united with Christ and engaged in the Father’s work.

The knowledge of God and goodness comes as we actively express praise, thanksgiving, loving-kindness, and faithfulness. These actions reveal God to us as we practice them.

Colossians 3:10 states, “And have put on the new self, which is being renewed in accurate knowledge after the image of its creator.” This signifies that we embody the characteristics of Jesus by “putting Him on” in baptism (Col. 3:10, 12). We are to live according to how the Lord perceives us by status.

In John 3:5, when Jesus speaks of being "born of water and of the Spirit," it is important to understand the symbolic significance of "water" in this context. From the perspective of biblical interpretation, this "washing of water" is often understood as a metaphor for the cleansing and renewing power of the Word of God. This aligns with Ephesians 5:26, where Paul speaks of Christ sanctifying the church "by the washing of water with the word." Thus, to be "born of water" means to be born through the transformative power of the Scriptures.

The Scriptures serve as the medium through which God’s truth and promises are conveyed to humanity. By engaging deeply with the Bible, individuals gain the precise and accurate knowledge (*epignosis*) necessary for the renewal of their minds. This renewal is not merely an abstract or mystical experience but a concrete process of understanding and applying God's Word in one’s life. The Word of God acts as the agent of spiritual rebirth, cleansing individuals from sin and guiding them toward a life of faith and righteousness. In this way, the phrase "born of water" underscores the indispensable role of the Scriptures in the process of spiritual regeneration and growth.

In summary, being "born again" should be understood as a process of mental and moral renewal achieved through the accurate knowledge of God's will as revealed in Scripture. This renewal involves applying this knowledge in one's daily life, aligning with the teachings of Jesus and the apostles. The term "Holy Spirit" in this context refers to the scriptures that guide this transformation, rather than a supernatural force. Thus, transformation into the new self, or "putting on the new man," is fundamentally about integrating this knowledge into practice, reflecting Christ’s character in everyday actions

The Process of Divine Sonship and the Role of Knowledge and Baptism

John 1:12-13 states, "But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." This passage emphasizes that becoming a child of God is not a human endeavor but a divine act. However, it does not specify the process involved in this transformation. For a clearer understanding, we must look to other scriptural testimonies.

The initiation of one's divine sonship begins with the reception of truth. According to Paul, the preaching of the gospel is God's method for salvation (Romans 1:16). When an individual embraces the gospel, this act of faith marks the beginning of a divine relationship. However, this initial phase must progress to a full birth, as partial development would result in failure.

Jesus links the concept of birth with water in John 3:4 and baptism with belief in Mark 16:16. Baptism is thus seen as a divine ordinance for believers to be fully integrated into the divine family. Skeptics may dismiss the significance of water in this process, but scriptural evidence supports its role. Acts 10:47, Acts 8:36, Hebrews 10:22, and 1 Peter 3:20-21 all underscore the importance of baptism.

While the birth through water can be ascribed to the transformative power of the word, it is essential to recognize that water immersion alone is ineffective without understanding. Ephesians 5:26 refers to baptism as the "washing of water by the word," indicating that the word initiates and brings life, with immersion serving as the act that completes the process legally. Peter elaborates on this by stating that believers are "born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth forever" (1 Peter 1:23).

Thus, those who accept the gospel and undergo baptism can be said to be born of the word of God. This reflects an intellectual and moral regeneration rather than a mystical spiritual transformation, aligning with the perspective in Romans 12:2, which speaks of the renewal of the mind through precise and accurate knowledge. Therefore, they are born of God, as this encompasses the entire process of intellectual and moral regeneration and divine adoption.

Tuesday, 23 July 2024

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 summer, 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.